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SERMONS 



BY THE 



REV. WILLIAM SPARROW, D.D., 



Late Professor of Systematic Divinity and the Evidences of Christianity 

in the Theological Seminary of the Protestant Episcopal 

Church in the Diocese of Virginia. 



?oB$#, 







NEW YOKE : 

THOMAS WHITTAKEE 
2 Bible House. 

1877. 

It 



The Library 
of Congress 



WASHINGTON 



27/^737 



Copyright, 

1877, 

Br T. Whittaker. 



New York : J. J. Little & Co., Printers, 
10 to 20 Astor Place. 



PREFACE. 



After many delays, a selection from the Sermons of the late 
Reverend Professor William Sparrow is, at last, given to the pub- 
lic. Of course, but few, out of the many which he prepared, during 
his long and useful ministerial and professorial life, are included 
in this volume. But even these few have not been chosen without 
much perplexity and misgiving. So many suggestions came from 
friends and pupils, that, had it been practicable to regard them all, 
the book would have been enlarged beyond due measure; and, 
after all, many would have been disappointed. Favorite dis- 
courses, remembered with profit and pleasure, would have been 
found wanting, and others substituted in their place which would 
have awakened, perhaps, no memory of the pastor or the professor. 
The kind consideration of all such friends for the editor's short- 
comings is respectfully asked for. The arrangement with the 
publisher made it necessary to limit the size of the volume, and 
consequently the number of sermons to be printed ; and for this 
reason, some are not found which it would have been most proper 
to publish. Besides indications in the MSS. which showed the 
judgment of the author himself, as to the importance or value 
of the Sermons, and which the editor has felt himself constrained 
to regard, he has especially depended upon the opinion of a judi- 
cious friend, in making the selection of such as are now presented. 
This friend, for a long series of years, had the privilege of list- 
ening to Doctor Sparrow every Sunday, and his opportunities 
of becoming acquainted with the impression and effect of his 
discourses were most ample. The aid of such an adviser was 



IV PREFACE. 

too valuable to be neglected, and if the public approve the selec- 
tion made, their thanks are due to him. 

The Sermons are arranged chronologically — not in all cases as 
to preparation, but as to the time of their delivery. The con- 
cluding sermon in the volume is the last one the author preached. 
It was in the chapel of the Seminary, where for over thirty years 
he had ministered, on the 11th day of January, 1874 — only six 
days before his sudden and lamented death. 



CONTENTS. 



SERMON I. 

THE COMMANDMENT BROAD. 

Psalms cxix : 96. — Tliy commandment is exceeding broad 1 

SERMON II. 

BONDAGE THROUGH FEAR OF DEATH. 

Hebrews ii : 14, 15. — Forasmuch then as the children are par- 
takers of flesh and Mood, he also himself likewise took part 
of the same ; that through death he might destroy him that 
had the power of death, that is, the devil ; and deliver them, 
who through fear of death were all their lifetime subject to 
bondage 16 

SERMON III. 

THE SIN OF ASA — (FIRST SERMON.) 

II. Chronicles xyi: 12. — In his disease he sought not to the 

Lord, but to the physicians 29 

SERMON IV. 

THE SIN OF ASA— (SECOND SERMON.) 

II. Chronicles xvi: 12. — In his disease he sought not to the 

Lord, but to the physicians 42 

SERMON V. 

the mode of the sinner's justification before god. 
Job ix : 2. — How should man be just with God 9 57 



VI CONTENTS. 

SERMON VI. 

GOD MADE ALL THINGS FOR HIMSELF. 

Proverbs xvi: 4. — The Lord hath made all things for him- 
self. 73 

SERMON VII. 

THE INTERVIEW OF THE SAVIOUR AND NICODEMUS. — (FIRST SER- 
MON.) 

John hi : 3. — Except a man be lorn again, he cannot see the 

kingdom of God 85 

SERMON VIII. 

THE INTERVIEW OF THE SAVIOUR AND NICODEMUS. — (SECOND 

SERMON.) 

John hi : 3. — Except a man he horn again, he cannot see the 

kingdom of God 98 

SERMON IX. 
the church: its nature and functions, and the duties of 

its members. 

I. Timothy hi: 15. — That thou mayest know how thou ought- 

est to behave thyself in the house of God, which is the 
church of the living God, the pillar and ground of the truth. 110 

SERMON X. 

THE BURDEN OF RESPONSIBILITY. 

G-alatians vi : 5. — Every man shall bear his oivn burden. . . . 128 

SERMON XL 

TRUTH COMMENDED TO THE CONSCIENCE IN THE SIGHT OF GOD. 

II. Corinthians iv: 2. — By manifestation of the truth, com- 

mending ourselves to every marts conscience in the sight of 
God 140 

SERMON XII. 
god's glory should be sought in the use of food, of speech, 

and of time. 
I. Corinthians x: 31. — Whether, therefore, ye eat or drink, 

or whatsoever ye do, do all to the glory of God 157 



CONTENTS. VI 1 

SERMON XIII. 

" EATING THE ELESH OF THE SON OF MAN, AND DRINKING HIS 

BLOOD." 

John vi : 53. — Then Jesus said unto them, Except ye eat the 
flesh of the Son of man, and drink his Mood, ye have no life 
in you 169 

SERMON XIV. 

THE GOOD MAN SATISFIED FROM HIMSELF. 

Proverbs xiv : 14. — A good man shall he satisfied from him- 
self ' 182 

SERMON XV. 

THE DECEITFULNESS OF SIN. — (FIRST SERMON.) 

Hebrews hi : 13. — Exhort one another daily, while it is called 
to-day ; lest any of you ~be hardened through the deceit ful- 
ness of sin 194 

SERMON XVI. 

THE DECEITFULNESS OF SIN. — (SECOND SERMON.) 

Hebrews hi : 13. — Exhort one another daily, while it is called 
to-day ; lest any of you he hardened through the deceitful- 
ness of sin 205 

SERMON XVII. 

THE REIGN OF THE SAINTS ON THE EARTH. 

Revelation v: 10. — And toe shall reign on the earth 216 

SERMON XVIII. 

THE WRATH OF MAN, THE PRAISE OF GOD. — (FIRST SERMON.) 

Psalms lxxvi : 10. — Surely the wrath of man shall praise 

thee ; the remainder of wrath shalt thou restrain 231 

SERMON XIX. 

THE WRATH OF MAN, THE PRAISE OF GOD. — (SECOND SERMON.) 

Psalms lxxxvi : 10. — Surely the wrath of man shall praise 

thee; the remainder of wrath shalt thou restrain 245 



Vlll CONTENTS. 

SERMON XX. 

THE ORDER FOR MORNING PRATER. 

I. Corinthians xiv : 15. — I will pray ivith the spirit, and I 
will pray with the understanding also 258 

SERMON XXI. 

SUBJECTS THAT DO NOT CONCERN US. 

John xxi : 22.— What is that to thee ? 274 

SERMON XXII. 

MAN MUST HAVE SOME RELIGION. 

Acts xiv : 17. — lie hath not left himself without witness 288 

SERMON XXIII. 

man's need of god's help. 
Psalms cxlvi: 5. — Happy is the man that hath the God of 
Jacob for his help ; whose hope is in the Lord his God 304 

SERMON XXIV. 

BY GRACE, THROUGH FAITH, NOT OF WORKS. 

Ephesians ii : 8, 9. — For by grace are ye saved through faith ; 
and that not of yourselves: it is the gift of God : not of 
works, lest any man should boast 315 

SERMON XXV. 

THE FAITHFUL SATING. 

I. Timothy i: 15. — This is a faithful saying, and worthy 
of all acceptation, that Christ Jesus came into the ivorld to 
save sinners 331 



TILE COMMANDMENT BROAD. 



Psalm cxix : 96. 

— Thy commandment is exceeding broad. 

The universe is a kingdom the head of which is G-od, and he 
rules it by rights the highest and most indefeasible that can be 
imagined — those of original creation and continued preservation. 
To his power and authority no bounds can be set. As he made 
all things by a word, by a word might he unmake all things. 
The destiny of every creature is entirely at his disposal. Its whole 
being is from him, and must be enjoyed in dependence on him. 
His dominion is absolute, and he claims and exercises the right of 
ordering all things according to the counsel of his own will. 
But though his power and authority are so unbounded, he is not 
a capricious ruler, leaving his subjects without law, and acting 
himself without a plan. He has a plan, and has unfolded it so 
far as we are concerned. His kingdom is one of law, and he has 
published it to his subjects. To some indeed he has published it 
with more clearness than to others, but to all sufficiently. To us 
he has given it in an explicit, intelligible form ; and, not content 
With publishing it once and leaving it to our memories to retain 
it, and to one generation to transmit it to another, he has given it 
the permanence of a record, to which we may at any time refer 
to refresh our memories, or correct our ideas, and wake up our 
minds to reflection. In this we are highly favoured, far above 
any of the ages which have gone before us. The volume con- 
taining the law of which I speak any one may possess that will. 
It is the chief glory of this age and country that for a trifle, for 
nothing and as a mere gratuity, may now be procured what 
treasures once could hardly purchase. 

The law referred to is the moral law, that transcript of the 
divine nature, which authoritatively lays down the distinction 
between right and wrong. Our Lord has given us a summary of 
it in the two commands, " Thou shalt love the Lord thy God with 
all thy heart, and with all thy soul, and with all thy mind. Thou 
1 



2 THE COMMANDMENT BROAD. 

shalt love thy neighbour as thyself; " and all the rest of the Bible 
is directly or indirectly a commentary upon it. Everything which 
is said upon personal or relative duties, upon the duties which 
we owe to ourselves, or the world, or God; every injunction to 
live soberly, righteously and godly, is but a development of these 
two great principles; and these two principles constitute the one, 
eternal, moral law of God. 

It is by this law we are governed as moral agents: by this law, 
in one relation or another, we shall be judged. It is, moreover, 
a perfect law, having nothing unequal or defective about it. It 
is perfectly adapted to our nature ; and it finds in our breast a 
principle which vindicates and justifies all its prominent injunc- 
tions. What God teaches specifically in his Word, he teaches 
in a general way in conscience. It is written on the tablets of 
the heart, therefore, as well as on tables of stone. We may learn 
it both by the senses and by internal consciousness. Thus has it 
double confirmation. God bears witness to it without, histori- 
cally ; he also makes our spirits bear witness to it within by a 
secret perception of its excellence ; and though this internal 
testimony is much weakened by those passions, which, since the 
fall, have ruled over all men naturally, it still lies deep in the 
soul and never can be entirely effaced. 

Under these circumstances, it is plainly of high importance 
that we often study this law, so as thoroughly to understand its 
nature and requirements, and the sanctions by which it is sus- 
tained. A knowledge of it is a knowledge of Heaven's will, of the 
first principles of our moral being, of our duty and our interest. 
".But the subject is a spiritual one, and does not fall in with the 
usual drift of our thoughts and feelings. It needs, therefore, to 
be studied repeatedly and deeply, with minds as free as possible 
from the influence of passion, and looking upward for divine 
assistance. The conscience should be awake, quick to perceive 
and quick to feel, and as uncompromising, as sensitive and dis- 
cerning. Neither is it to be supposed we can exhaust, by a few 
cursory inspections, the whole meaning of the law. As its appli- 
cations are discovered in proportion to our knowledge of our- 
selves, our fellow-creatures, and our God, its full force can 
never be seen till this knowledge is complete. The more, there- 
fore, we reflect upon it, the more shall we discover in it. Its 
spirituality will become more manifest, its holiness will be mag- 



THE COMMANDMENT BROAD. 3 

nified, its requirements multiplied ; in a word, its height and 
depth and length and breadth every way increased. This 
remark was verified in the experience of David. The law, as he 
possessed it, was not so fully developed as it is with us : many 
comments were in his day yet to be added, and many events to 
take place which would magnify it and make it honourable. Yet 
it afforded him much light, far more, it is to be feared, than many 
possess who enjoy much better opportunities. He studied much, 
and therefore learned, especially as he studied, so to speak, upon 
his knees. The prayer was continually ascending from his 
heart, " Lord, open thou mine eyes, that I may behold wondrous 
things out of thy law? He earnestly sought divine teaching, 
and God, according to his promise, vouchsafed it to him freely 
and in rich abundance. He obtained a deep insight into the 
will of God, as the rule of man's duty, and the study was man 
ifestly delightful, as well as profitable to him. The longest 
Psalm which he indited was upon this subject, and from begin- 
ning to end it is a meditation on the excellencies. It is not neces- 
sary here to discriminate, and say to what extent, when David 
throughout the Psalms speaks of the law of God, he includes 
what we call the Gospel, styled by the Apostle " the law of faith." 
In the text immediately before us there is manifest reference 
simply to that moral code which God has given to all his moral 
creatures. The whole verse reads thus, " I have seen? says 
David, " an end of all perfection, but thy commandment is 
exceeding broad? He had found all created things, natural and 
moral, circumscribed and imperfect. As objects of contempla- 
tion he could soon reach the end of such things. As things, 
existing in time, he had seen the end of nearly all. As the 
excellencies of finite and fallen creatures they must have an end.. 
" David," as one (Henry) quaintly says, " had in his time seen 
Goliath, the strongest, overcome ; Asahel, the swiftest, overtaken ; 
Ahithophel, the wisest, outwitted ; and Absalom, the fairest, de- 
formed." He had seen, too, the vanity of all earthly good : had 
experienced the vexations of that high estate which men usually 
covet most ; had witnessed the imperfection of the best of men, 
and the disappointment of the most prosperous. Nay, in his 
own person and character, he had been compelled to mourn over 
too many imperfections and sins. But while experience and 
observation disclosed more and more of the imperfections of all 



4 THE COMMANDMENT BROAD. 

things else, the excellencies of God's law became every day more 
manifest, and more deeply impressed his heart. In the words 
before us, however, but one of these many excellencies is men- 
tioned — its breadth: " Thy commandment is exceeding broad" 

1. The law of God is broad in its applications, because it ex- 
tends to all space. Wherever God is present, there is his law in 
force; and as the Maker and Sustainer of all things he is every- 
where present. So perfect also is this presence, that all places 
are equally near to him, under his inspection and subject to his 
hand. In the most distant province of his widespread dominion, 
he is as perfect a King, his authority is as complete, his power as 
irresistible, as in the heaven of heavens, where his visible glory is 
displayed, and angels and redeemed saints bow before it. His 
sovereignty is not like that of man, strongest at the throne, and 
gradually weakening as you recede in any direction from that 
point. It is equal and infinite everywhere. And, so far is it 
from being possible that any place should be beyond the reach of 
his control, his presence is everywhere necessary not only to 
order and direct but also to sustain. " He sustains all things," 
we are told, " by the word of his power." Thus everywhere 
necessarily present, he must be present as a moral governor. We 
cannot suppose that in any place he sustains only the character of 
Maker and Preserver ; he must also be Ruler and Judge. The 
same motives which lead to his requiring the obedience of his 
creatures in one place would lead to his requiring it in all. In 
all places alike, it would seem to be a condition of created exist- 
ence, that God's law obtain and be in force. If the planets 
which travel through the heavens are worlds, and these worlds 
are inhabited by beings endowed with rationality, as is very 
probable, they all are subject to the same great moral law. Posi- 
tive institutions among them may be different from those God 
has enjoined on us, in order to suit their circumstances ; but still 
they must have essentially the same moral code. Gocl must 
needs require of them the same feelings and conduct towards 
himself and their fellow-creatures. Love towards him and 
them must be their bounden duty, as much as it is ours, because 
the relations in which they stand must be substantially the same. 
It is by this oneness of law that the universe is held together; 
and that the harmony of the parts and the dependence of the 
whole on the great First Cause are preserved and maintained. 



THE COMMANDMENT BKOAD. 5 

And, as the law of God extends to all worlds, so does it to 
everyplace in each world. It is impossible to escape it anywhere. 
Some places are accounted more sacred than others, but in this 
present view all places are equal. From none can the presence 
of God be excluded ; and wherever he is, " he is of purer eyes 
than to behold iniquity" Where he is, his law is, as the strength 
of sin and the condemnation of the sinner. We sometimes find 
men acting apparently on another principle. They will be guilty 
of crimes in one place which they would not commit in another ; 
and their motive might seem to be that God does not see them 
everywhere, and that his law has only a limited and local juris- 
diction. If such indeed be the secret musings of their hearts, 
how vain are they ! how irrational and how ruinous ! Wiser, 
better, safer, to recollect and realize God's perfect omnipresence, 
and say with the Psalmist, " If 1 ascend up into heaven thou 
art there." But the persons of whom I speak, whose regard 
to moral distinctions is so local, so confined in its exercise to 
particular places, seem to have no just conceptions or adequate 
sense of God's presence at all — no, not even of his authority. 
Society is their God, and where its eye is withdrawn, they feel 
altogether free from restraint, and work all uncleanness with 
greediness. Amongst their connections and acquaintances, where 
they have a character to sustain, they are observant of external 
propriety ; amongst strangers, where there are none to recognize 
their persons and note their deeds, they give a loose rein to every 
passion and drink in iniquity like water. The virtue of such 
persons is but a base hypocrisy which may pass current amongst 
short-sighted mortals, but cannot impose on God. His ever- 
wakeful eye follows the transgressor to his most secret haunts. 
He accompanies him through all the windings of his crooked 
course, so that he cannot be evaded, whether in the city or in 
the desert, in solitude or in a crowd, at home or abroad, by 
land or by sea ; and, as I said before, where God is, there is his 
law. 

2. But further, the law of God is broad, inasmuch as it extends 
to all time. Law was contemporaneous with created existence. 
The remark applies to things physical and moral, in the twofold 
sense of the term law. As soon as matter received being it be- 
came subject to laws which regulated its movements. This was 
absolutely necessary to make it subservient to the purposes of 



b THE COMMANDMENT BROAD. 

the All-wise. In like manner, that men and angels might accom- 
plish the ends of their existence, they have been subject from the 
beginning to the laws of God, and to suppose them without law, 
is to suppose no end was had in view in forming them. For the 
same reason we must conclude that they will be forever subject 
to the same authority. We cannot conceive it otherwise. God 
would annihilate his creatures, before he would allow them to roam 
unrestrained by the principles of right and wrong, and their sanc- 
tions, reward and punishment ; for, as an essentially holy being, 
He cannot but prefer the preservation of this distinction to all 
things else. He would blot out the universe and once more 
stand absolutely alone, before he would thus deny himself and 
do violence to his own nature. How exceedingly broad then is 
God's commandment — extending from the beginning of time 
till time shall be no more, and yet further, through the countless 
ages of eternity ! Nothing has transpired, nothing will transpire 
which is not embraced by this all-comprehending law. Forever 
shall the balance of God's perfect justice hang high in the 
heavens, weighing the actions and character of moral agents. 
Forever shall the recording angel occupy his seat, noting the 
issue of this solemn scrutiny. And whatever is thus recorded 
stands against the sinner, and ever must stand, till personally, or 
by a divinely-appointed and sanctioned substitute, he can satisfy 
the claims of law, and make amends to the offended majesty of 
Heaven. Ages after ages may roll away, but there it abides, 
more permanent than if written on the rock with a pen of iron. 
And the book which contains this record is open day and night, 
and the broad eye of the Almighty rests upon it. No sin ever 
passes from his memory, but, after centuries have passed away, 
is to Him as if just committed. Yes, my brethren; the blood 
of Abel, which six thousand years ago cried to heaven for ven- 
geance on the murderer, cries as loudly now, if the impious 
fratricide did not, to his inmost soul, repent, and seek forgive- 
ness through that blood which speaketh better things. It cries 
as loudly now, and God hears it as he ever did. Nor is it the 
guilt of murder only which is thus had in everlasting remem- 
brance before him. Sin of every kind is noted and remembered ; 
nor can it be ever cancelled but by the application of atoning 
blood through faith. No matter how long the sinner is allowed 
to triumph in impunity ; though the day of reckoning be deferred, 



THE COMMANDMENT BROAD. 7 

till the memory has lost sight even of high offence, the memory 
of God is not so treacherous, nor can his law ever become obso- 
lete. What it once required, it will always require, and no lapse 
of time can annul it, or prevent the infliction of its penalties. 
" If ye do thus and so" said Moses to the Israelites, " ye shall he 
guiltless hefore the Lord, hut if ye will not do so, behold ye have 
sinned against the lord, and he sure your sin will find you out" 
Sooner or later, he gives them to understand, their sins would 
be visited, upon their heads. God might in his sovereignty post- 
pone the execution of the law, but it would come at last. Guilt 
was a stain, he intimates, which time could not wash out. The 
guilty might grow from childhood to old age, change their resi- 
dence, their country, their occupation, their rank, their external 
habits of life ; but amidst all these changes guilt would abide. 
They might hide themselves as they would ; they might attempt 
to screen themselves behind a multitude of bygone years, but 
their sin, like a staunch bloodhound, would find them out. It 
was so with David ; and had he not, in faith and penitence, 
thrown himself on the mercy of God, eternal sorrow had been 
his portion. " Lord, remember not" he cries, " the sins of 
my youth." In the same way Job, in the days of his deep afflic- 
tion, says, " Thou makest me to possess the sins of my youth." It 
is very possible that he, and the other of these eminent men, had 
for years forgotten their sins which they thus confessed; but 
severe affliction brought them all up before their mind. So will 
it be with all those, who, because their heinous transgressions 
have faded away, more or less, in the distance of time, and lost 
that vividness and distinctness, in which they once appeared, 
fancy God has forgotten them, or if he remembers them, remem- 
bers them with a moderated, a slight displeasure ; as if God 
were not the same yesterday, to-day, and forever, and as if sins 
did not always appear to him, at all times, the same, until can- 
celled in his own appointed way. Such persons will be made to 
feel, at last, that, however far back from us our sins may recede, 
they are always present with the Eternal ; and that as they are 
always before him, they are always before him in their real char- 
acter, nothing abated in their criminality by the lapse of years or 
our forgetfulness. But this forgetfulness itself, be it further ob- 
served, is but temporary. The memory is quickened as the soul 
approaches the judgment-seat — quickened by the alarm of con- 



8 THE COMMANDMENT BROAD. 

science. Forgotten sins come np before the mind like the shade 
of Samuel from the tomb ; and though, in the midst of life and 
health and prosperity, it may have thought itself morally rich, 
having need of nothing ; it is now weighed down with guilt and 
filled with forebodings, and feels itself poor and miserable beyond 
endurance. Oh ! how exceeding broad is God's commandment, 
reaching through all time, extending through all space ! 

3. But it is broad in yet another sense — as extending to all 
things — the whole man, his thoughts, his words, his actions. 
This is an important feature of the law of God, by which it is 
distinguished from the laws of man. These take cognizance only 
of the outward man, or if they take any notice of motives it is 
only in their connection, possible or real, with overt acts. Motive 
by itself human enactments do not touch, and for the manifest 
reason, human judicatories either cannot often reach it, or when 
they do, only indirectly. Neither does their design necessarily 
embrace it. But God looketh on the heart, and for the heart 
primarily his law is made. He enters the deepest hiding-places 
of the soul, and reads there every thought and desire and purpose, 
and not only reads, but judges also. As to words and actions, they 
are but the outward development of the inner man at best, and 
though when his heart is right it will, in general, be manifested 
by them, yet they may be a cloak to hide himself withal. It is for 
fallible men to judge one another by these criteria : for such aids 
as these in forming his judgment God has no occasion : he knows 
the whole man : he sees his very essence : he searcheth his heart 
and trieth his reins : there is not a thought or intent of his 
heart but the Lord knoweth it altogether. And the law of 
God is as extensive — as broad as his knowledge. When it 
approves or condemns, it speaks with reference to the inmost 
spirit. Outward conduct is no further regarded than as the 
necessary indication of this. And as it looks more at the 
inward than the outward man, so does it regard not barely the 
fixed and deliberate purpose of the mind in any given case, but 
also its habitual tendencies and desires. When it speaks of a 
sinner against God, it means not only him, who, with a knowledge 
of God's being and law, deliberately resolves in defiance of his 
authority to walk in the ways of his heart and the sight of his 
eyes : it looks further than this. It requires exemption not only 
from such impiety as this, by which God is directly insulted and 



THE COMMANDMENT BKOAD. 9 

defied ; but also that by which God is slighted, and the supreme 
affection of the creature is bestowed on other things than Him. 
It looks through the whole life and character of a man, and asks, 
What is its complexion ? Is his spirit a pious spirit ? Is God's 
presence always felt, his favour sought, his name magnified ? Is 
his will, the man's rule of action ; his providence, his security ; 
his promises, his stay and delight ? Does he walk with God, and 
does the savour of this communion diffuse itself throughout his 
life and conversation, leading him to act in his intercourse with 
his fellow-men, as one of the sons of God ? 

These are the questions which the law asks, in regard to every 
one. It is not content with requiring specific acts, or right con- 
victions of judgment, or occasional good desires : it demands for 
God the whole man — body, soul and spirit ; actions, words, con- 
victions, thoughts, desires, habits. The whole of the life must 
be God's ; every part of it must be God's. The commandment is 
exceeding broad, and allows the omission of nothing that is right, 
and the perpetration of nothing that is wrong; and what, I ask vir- 
tually a second time — what would the law e&\\ perpetration f The 
raising of the hand of violence ? the open infraction of a pos- 
itive precept ? the utterance of blasphemy or falsehood ? Oh I no ; 
it would give a far narrower definition of the term. It would 
rather speak of perpetrating an evil thought, a forbidden wish, a 
prohibited desire. The internal movements of the soul are to 
God, what the external actions of the body are to us. Once 
more, I would observe that the law demands this strict obedience 
not generally, but universally. Its language on the one hand is, 
"Do this and live y" on the other, " Cursed is every one that con- 
tinueth not in every word of the law to do UP The law, thus 
rigid in its scrutiny, and broad in its requirements, knows 
nothing of palliations and excuses. It makes no provision for 
occasional and minor aberrations. It is strict and peremptory. 
It requires nothing but what conscience approves, and what the 
relations of man to God necessarily involve and demand : there- 
fore it is universal and absolute in all its requisitions. He that 
doeth them shall live by them : he that doeth them not shall die. 

And now, brethren, let us for a moment endeavour to bring this 
matter home to our own bosoms. Under this law, so strict and 
broad as to reach to all moral action in all time and space ; so capa- 
cious and spiritual as to excite the admiration of the Psalmist, as 



10 THE COMMANDMENT BROAD. 

though it touched every power within him, took cognizance of 
every movement, surrounded him and bound him up, followed 
him wherever he went as the shadow follows the substance ; 
under this holy law we all were born. As rational beings deriving 
our existence from God, we are subject to this law. We can no 
more shake it off by an arbitrary act of our own, than we can rid 
ourselves of his presence. In what condition, then, let me ask, 
does it find us, and what is its bearing on our prospects for time 
and eternity 1 The question is full of moment, because the sanc- 
tions of this law are so fearful in their nature. That odious 
thing which God hates, yea, with a perfect hatred, even sin, is 
the transgression of this law. Such is the language of inspira- 
tion, and it adds that the wages of sin is death — " eternal de- 
struction from the presence of God, and the glory of his power " 
" the worm that never dies, the fire that is never quenched" Yet 
with this law we have to do, as the only ground of justifi- 
cation before God, if we are out of Christ. Those who will 
not accept of eternal life, as the free gift of God, through 
faith in Jesus Christ, must seek it on the ground of merit 
— of having fulfilled this law. If they would enter into life, 
they must keep the law — yes, to the last jot and tittle. There 
is no other alternative: the cross of Christ slighted and neg- 
lected, no other way is left. If we will not have a salvation, 
which is of grace, we must seek one which is of debt. But where 
is the man who would dare go to the throne of eternal purity 
and justice, and on this ground claim admittance into heaven ? 
"When the self-complacent Pharisee began the prayer, " Lord, I 
thank thee I am not as this man," he was standing only in God's 
earthly temple, and in the midst of life and health ; but let death 
draw on, let a few rays from eternity fall upon the mind ; and 
how soon must all such boastful feelings vanish! And after all, 
the Pharisee, at least in terms, acknowledged God as the author 
of such righteousness as he possessed. The vile and impious 
Rousseau was almost the only mortal, whom I now remember to 
have asserted his perfect innocence and claimed heaven as a mer- 
ited reward ; and he, as every one knows, who is familiar with 
his history, and especially has had the misfortune to pollute his 
mind by a glance at his " Confessions," was the very last man 
whom we would expect to find guilty of this presumption. How 
it was with him, in his last moments, in relation to this matter, I 



THE COMMANDMENT BROAD. 11 

pretend not to know. If he was not already given over to a 
reprobate mind and literally past feeling, who does not see and 
feel, that he must have abandoned with horror these self-right- 
eous claims, and found it a fearful thing to fall into the hands, or 
come into the presence of, the living God ? Nay, who does not 
tremble to think, that any of our fallen race should ever be so 
fearfully deluded as to venture, under any circumstances, to treat 
with God on the terms of his holy law ? Is there a mortal here 
or elsewhere who would dare to meet his Creator face to face, 
and ask to be acquitted or condemned according to his obedience 
to a law so exceeding broad % "Who would not rather flee from 
such a trial as from destruction, and call upon the mountains and 
the rocks to hide him from the glance of so holy a Judge % Can 
any one before me say, that he has not sinned — has not often 
sinned — has not often sinned against light, and wilfully? 
What, then, must the sinner do? If he be judged according to 
the law, death is inevitable. If his own obedience is his only 
hope, his hope is vain : he can never see God in peace. Oh ! how 
comforting to him, who is sensible of this — whose eyes have 
been opened to see the spirituality and breadth of the command- 
ment, and in this mirror has seen his own guilt and vileness — how 
comforting to such an one the gracious provisions of the Gospel ! 
Like balm to his wounded spirit is that scripture : " Christ is the 
end of the law for righteousness to every one that believeth;" 
"there is no condemnation to them who are in Christ Jesus." 
"Lord, I believe / help thou mine %cnbelief," is his confession 
and his prayer. He eagerly catches at this intelligence from 
Heaven, as just that which his case requires. He felt him- 
self utterly unworthy, ruined and undone ; he is now deliv- 
ered, restored, complete in Christ ; and being justified by his 
grace, he has peace with God and rejoices in hope of coming 
glory. Nor is it a deceitful joy — a fallacious peace. His hope 
is not built upon his own doings, or upon the will and power of 
any creature, but upon the sure foundation of God's promise rati- 
fied by an oath, — that promise which says " The Hood of Jesus 
Christ cleanseth from all sin" and pronounces " blessed the man 
whose unrighteousness is \thus~] forgiven, whose sin is [thus] cov- 
ered." The dove from the ark has at last found a resting-place. 
The shipwrecked mariner has at length planted his foot on the 
Rock of Ages. Oh ! how does his heart swell with delight, how 



12 THE COMMANDMENT BROAD. 

does his bosom overflow with gratitude ! No words can express 
the thankful emotions of his breast. He longs for the time 
when he shall join the assembly before the throne in heaven and 
sing, " Worthy is the Lamb that was slain, for he hath redeemed 
us to God by his blood" 

JSTor does this faith make void the law as a rule of life ; God 
forbid ; yea, it establishes the law. The gratitude, which he feels, 
forbids it. The faith which he exercises, and which belongs 
only to the mind which lias discovered the evil of sin, forbids 
it. Christ is not only his "righteousness," but "his wisdom, 
his righteousness, his sanctification, his redemption." In the in- 
carnate life and death of Christ, the holiness and grace of God 
shine forth with unrivalled power. The exhibition touches his 
heart : his whole soul is drawn out by such boundless love ; and he 
feels that he can no longer live unto himself, but unto Him. He 
would now use the law as a rule of life, and in the study of its 
requirements, so broad and deep, he would learn more of his own 
heart, of the evil of sin, of the path of duty, of the grace that 
effected a deliverance from its curse. He desires to have trans- 
planted into his own bosom every trait which it inculcates. He 
would fain grow daily in holiness, because he loves it, because it 
is the preparative for heaven, and because he may thereby honour 
the Lord that bought him. 

Such briefly is the law. And under this, so strict and broad 
as to reach to all moral action in all time and space, so omnipres- 
ent, capacious and spiritual, as to excite the wonder of the 
Psalmist, as though it touched every power within him, took 
cognizance of every movement, surrounded him and bound him 
up, followed him wherever he went as the shadow follows the 
substance; under this holy law we all were born, we all now 
live; and not we only, but all moral agents throughout the 
universe. To us all, men and angels, and any other rational 
creatures, which there may be in the universe, this law, in the 
substance of it, stands in vital relation. No creature is, or can be, 
exempt from law. The very nature of man involves law — yea, 
all being involves it in some form or other. By no act can man 
rid himself of it any more than he can unmake himself. And 
much more is this conclusion apparent, when we look, not at the 
nature of man but of God. God cannot cease to be a ruler — a 
moral governor. He cannot deny himself. He must be, as a 



THE COMMANDMENT BROAD. 13 

great master of wisdom expresses it, of a " fixed character." The 
most variable and fickle creature has still a permanent basis in 
his own nature of some kind or other. Much more must this be 
true of the Infinite and All-perfect; in him is no variableness, no 
shadow of turning; and this, his immutable nature, necessarily 
establishes law throughout the universe. We accordingly are 
subject to various forms of law; but the chief is the moral law, 
for this stands in relation to the moral principle within, as would 
the chief glory of our nature. This law is published in the 
Bible, it is inscribed on our consciences, it is manifested in the 
events of this world, so far as the nature of a probationary and 
disciplinary state would allow. Somehow or other, in connection 
with it, our lot, here and hereafter, is determined. Whether it is 
happiness or misery, it reaches us, directly or indirectly, through 
this law. Chance is but a name. God does not act at haphazard. 
He is not a bare power ; he is ruler, and acts according to law. 

In what condition then does this divine law find us? and what 
is its bearing on our prospects for eternity ? The question is full 
of moment, because the sanctions of this law are so fearful in their 
nature. Sin is the transgression of this law — sin, that odious thing, 
which God hates; and the wages of sin is death — eternal death — 
eternal destruction from the presence of the Lord and from the 
glory of his majesty. 

Is this law of God, then, so peremptory, so spiritual, so far- 
reaching, as to lay hold on thoughts and motives and desire, 
throughout a man's whole history? 13oes it demand perfect 
obedience ? Has it a penalty of death — the second death ? What 
then shall we do ? What can we do % We have sinned ; we have 
all sinned; we do sin, we will sin even unto the end. What can 
we do ? Oh ! if we stand before God on the footing of this broad 
law, we can do nothing but despair. We can have no hope, no 
escape from righteous retribution. We must lie down in ever- 
lasting sorrow, with the worm and the fire at our hearts, and fill 
eternity with our wailings. Is it not fearful to think that any of 
our fallen race can be so deluded and blinded, as to suppose that 
on the grounds of this holy law he can safely treat with God ? 
Can any one within these walls declare that he has not sinned — 
sinned often — sinned wilfully — sinned against much light f Can 
any mortal, knowing what he is about, dare to meet his Creator 
face to face, and ask to be acquitted or condemned, according as 



14 THE COMMANDMENT BROAD. 

lie has obeyed or disobeyed a law so exceeding broad ? Let no 
man suppose that God can be aught else than a consuming fire 
to him on whose soul the unsatisfied claims of this law are rest- 
in 2". Let him rather flee from such an ordeal as from destrue- 
ns 

tion, and call upon the mountains and rocks to cover and hide 
him. Better never to have been born, than to have been dealt 
with by the Almighty on such terms. 

Brethren, if we would have peace in our latter end ; if we 
would have peace now, in the clear contemplation and steady 
expectation of that end, we must look away from this law, 
which thus stretches to the utmost bounds and covers the 
minutest points of being — look from it to a mercy as large 
and expansive. " Christ Jesus is the end of the law for right- 
eousness." If, on the one hand, " by the deeds of the law can 
no flesh be justified" on the other, " there is no condemnation 
to them which are in Christ Jesus" Oh ! the preciousness 
of the knowledge of this salvation ! "What light it sheds on 
the dying hour; yea, on the living months and years of the 
penitent and believing! Law lays its claim and its penalty on 
every moment of life, every thought, every purpose, every 
motive of the soul, and so fills us with fear. Then the blessed 
Saviour comes from heaven with a love as broad as law, with a 
mercy as large as holiness, with a grace as abounding as sin, and 
covers every point of time and every movement of the spirit, 
and every act of the life with his all-sufficient merit. Blessed, 
indeed, is he, whose unrighteousness is in him forgiven, whose 
sin is by his sin-atonement covered. By Christ's death the pen- 
alty of all sin is removed in the case of those who accept Christ 
by faith, and offer its atonement, coming under its shelter, in 
place of their own miserable service. God will receive them in 
Christ Jesus. His promise, his oath is passed. Hid in Christ 
the justified believer will look out on this broad Jaw, and see how 
it inexorably grasps and holds all beings to its obligation and 
penalty; amazed and adoringly grateful at his own release from 
its everlasting curse. The dove from the ark has at last found a 
resting-place. The shipwrecked mariner has planted his foot 
upon the rock. No language can express the humility and 
gratitude and love which fill his bosom. The perpetual, ever- 
deepening cry of his heart will be : " Thanks be unto God for his 
unspeakable gift ! " 



THE COMMANDMENT BROAD. 15 

And that law — how will the heliever henceforth look upon it ? 
With terror and aversion, as having been the strength of sin and 
the cause of condemnation and sorrow i Oh! no. When by the 
grace of God he has faith to go to Jesus for shelter from the 
penalty of the law, he finds that God, in giving him pardon, has 
given him a new heart, whereby he not only, as before, sees the 
law to be, but loves it as, holy, just and good. At the very 
moment when his soul is suffused with gratitude for redemption 
from the curse of the law, at that very moment he is prompted to 
ask, " What wilt thou have me to do?" He finds the Saviour hand- 
ing back to him the law, not as a matter of sheer authority, of 
naked holiness or justice, but rather as his own loving command- 
ment, as a rule of life prescribed by the sinner's best and all-suf- 
ficient friend. Henceforth he sees in the law the express image 
of his adorable Redeemer. For his sake, therefore, and because 
an experience of Christ's pardoning love has changed the pre- 
vailing moral tastes of his soul, and given him a perception of 
the beauty of holiness ; for these reasons, he now takes back the 
law as his directory of life, his rule of feeling and of conduct, and 
presses it closely to his inmost spirit, and declares that, with the 
help of God, its every word shall be as the voice of Jesus in his 
heart. 



BONDAGE THROUGH FEAR OF DEATH 



Hebrews ii: 14, 15. 
Forasmuch then as the children are partakers of flesh and blood, he also 
himself likewise took part of the same ; that through death he might destroy 
him that had the power of death, that is, the devil ; and deliver them who through 
fear of death were all their lifetime subject to bondage. 

For everything there is a time, and not least for every subject. 
In the course of human life circumstances are continually arising 
which press particular topics upon the mind. They present 
themselves to the senses, and will have our attention. One of 
these subjects is death. When one belonging to our neighbour- 
hood, or to the more intimate circle in which we move, or rather 
still, to our hearth and home, has fallen a victim to the common 
destiny, it is no more than right and fit, it is no more than 
obedience to a call of the God of providence, to turn the subject 
over in our minds seriously and continuously. But though there 
is peculiar propriety in doing so at such times, and in endeavour- 
ing to brino; the matter nis4i to our hearts, it does not belong 
exclusively to occasions such as these. On the contrary, the sub- 
ject is one which never can be out of place, while the decree 
stands on record, "Dust thou art, unto dust shalt thou return." 
It is not our mere mortality, however, which gives it such per- 
manent interest : it is also the important circumstance that such 
entire uncertainty hangs over the period of our dissolution. We 
all know to what age we shall not live; but no man knows how 
soon he shall die. In knowledge of God, and God only, stands 
our life temporal or eternal. The utmost permitted us to know 
is, that " in the midst of life we are in death" — that we are liable 
at any moment to be called away, and that this call, when made, 
will be peremptory, having no respect to our engagements for the 
present, or our plans and prospects for the future. 

While matters stand thus, my brethren, a text like that before 
us cannot be inappropriate. It contains two great truths. The 



BONDAGE THROUGH FEAR OF DEATH. 17 

first is that through fear of death man in his natural state is all his 
lifetime subject to bondage ; and the second, that Christ came to 
deliver him out of this bondage. 

1. As to the first of these statements, it may perhaps appear to 
be too broad and unmeasured. Some persons here present even, 
who perhaps are ready to acknowledge that they have no sustain- 
ing hope in Christ, may still be unwilling to admit that the fear 
of death gives them any serious uneasiness, much more that it 
brings them into bondage. And I admit that it may possibly 
be, that the subject scarce ever moves their minds, and when it 
does, only in the slightest manner. Seldom, perhaps, does it 
even occupy their thoughts, and then only transiently. They rise 
up and lie down ; season after season passes over them ; they see 
the old year go out and the new year come in ; they behold the 
ceaseless vicissitudes of this shifting scene : but never do these 
things suggest to them abiding thoughts of death : like the 
inferior grades of animals, not made for immortality, they expe- 
rience these changes unconsciously. With reference to such, 
therefore, it may well be asked how they can be said to live in 
bondage through fear of death? The answer is obvious and 
easy. It is not meant by the inspired writer, that when men are 
not thinking of death, they are still pressed down by its yoke. 
The subject is one which has reference to the mind. Death as 
yet is only in the future, and to oppress and harass it must of 
course occupy the thoughts. The text should be considered as 
having reference to such a state of things — to speak of men of 
forethought, who are not yet partakers of the Gospel hope. It 
asserts that so far as death is fairly presented to the mind, in its 
real nature and awful consequences, it brings it into bondage, 
through fear, if protection and assurance have not been found in, 
Christ. Those are no exception to the remark who fear not 
death because they do not allow themselves to dwell upon it: 
such persons it does not contemplate. 

And yet after all, perhaps, on closer examination the persons 
thus denied to be exceptions to the sentiment of the text, on the 
ground that they do not come within its purview at all, may be 
fairly considered not exceptions to it, but examples of it. How 
comes it, it is reasonable to ask, that these men do not think of 
death ? Are there not mementoes enough all around them ? Is 
not all nature full of types of their own mortality? Look at the 
2 



18 BONDAGE THROUGH FEAR OF DEATH. 

daily and monthly and annual changes of this globe ; the ver- 
dure of spring compared with the sere leaf of autumn ; the 
waxing with the waning moon ; the freshness of the morning 
with the exhaustion and fading glories of the evening ; the 
active wakefulness of day with the grave-like sleep of night. 
Here is no parable : he that runs may read. But more than this, 
do not these persons with their own eyes see the generations of 
men passing out of life in quick succession ? Do they not at 
every step tread upon the ashes of the dead ? Do they not know 
the world, in earth and sea, to be one mighty sepulchre ? With 
these aids to reflection, if they still think little about the subject, 
is it not natural to infer that the subject is avoided, and that it 
has been so long avoided that the habit is complete, and the mind 
turns from it with an acquired as well as natural instinct ? But 
supposing this the case, how forcibly does it prove the doctrine 
of the text ? Does the mind fear death so much, that it dare not 
look it in the face, and hold free communion with it ? Beyond all 
doubt, that mind is in bondage. 

But further, it is a fair enquiry, whether men are not usu- 
ally unwilling to acknowledge to themselves, or others, the full 
amount of their apprehensions on this subject? Fear in some of 
its exhibitions is disgraceful among men, and hence by a com- 
mon delusion it is regarded more or less so in all ; at least it is 
thought creditable to manifest in all things fearlessness of spirit. 
In this way are persons led to pretend an indifference on the sub- 
ject of death which, in truth, they do not feel, and which, in 
itself is most unreasonable and silly. Fear is that emotion which 
naturally arises in prospect of approaching harm, and therefore if 
there is real harm before the mind, if it is not all an illusion, 
this feeling is only a conformity of the mind to the truth of 
things. Under such circumstances to condemn it in others, or 
deny it in ourselves, is the height of folly and presumption. We 
might as well assert that fire does not burn, or that the pain it 
occasions is not unpleasant. 

Death is that process by which body and soul are severed. It 
takes us from the world to which all our previous existence has 
been limited, and ushers us into another of which we, naturally, 
know nothing. There we find ourselves surrounded with — 
what? God only knows. One thing indeed is certain, the 
change must be great beyond conception. TV T e ourselves are 



BONDAGE THROUGH FEAR OE DEATH. 19 

changed — oil how much ! Life we have hitherto known only in 
connection with a body : we have now stepped forth into a new 
species of existence. We are surrounded by others in the same 
situation : we live no longer in a world of sense and matter : we 
have arrived in the world of spirits, and from it there is no re- 
turn. We look back upon the beginning of our existence which 
was spent here, as old age looks back on the time of childhood : 
the scenes of neither can be renewed. Are then our altered cir- 
cumstances altered for the better ? is this new state of being a 
state of happiness % Ah ! this is the important question, which 
man, of and for himself, can never answer ; and it is the dread 
uncertainty which hangs about it that makes death so really fear- 
ful. To man in a state of nature it is at best a leap in the dark ; 
and to those who through tradition or revelation have obtained 
some glimpses of that other world to which death introduces, it is 
a matter of no less horror, unless with this knowledge they have 
acquired that faith which quenches the fear of death. 

It is altogether idle then to pretend that death is not an evil 
to be feared. They that profess to think so, however sincerely, 
are deceiving themselves. While human nature remains what 
it is, we cannot in truth regard the subject in any other light. 
Philosophy has been called in, and with her aid men have en- 
deavored to persuade themselves and others, that death is a thing 
indifferent ; but with poor success. Some few by powerful 
effort have smothered feeling and maintained appearances ; but 
that is all. Nature was only gagged, not deprived of the organs 
of utterance, or of the tendency and need to utter ; and if the 
restraint were only removed, she would speak out so much the 
louder. How painful also this restraint, and how few have been 
able to maintain it ! The great majority of those who have held 
the doctrine have ever been regarded as mere lovers of paradox 
and affectation, a befitting subject for the satirist's pen. 

Without running into the extravagancies of Stoicism, others 
have made representations of death, which might lead us to sup- 
pose that they did not regard it as an evil. With a kind of poet- 
ical philosophy, they would represent it as the glorious sunset of 
life, as needed repose after sublunary toils, as the retiring of 
the satisfied guest from the banquet ! Now in answer to this it 
is freely admitted — for it is a matter of thankfulness to God — that 
all the circumstances of our dissolution are not unfavorable. 



20 BONDAGE THROUGH FEAR OF DEATH. 

Death does not wear, always or even generally, the most fearful 
aspect that it might put on. Nature in many respects makes a way 
for us, and smooths our passage to the other world. But after 
all allowances, the truth returns again with a force which nothing 
can resist, that death is an evil — the greatest of all evils. Instinct, 
reason, observation, all tell us this ; and we are aware also that it 
is the Scripture representation. In Scripture it is called " the 
wages of sin" the " curse" the Icing of terrors ; and because it is 
the most dread calamity which man here witnesses, it is put by a 
common figure of speech for all the misery which he inherits, or 
brings upon himself in this world or the next. To this decis- 
ive authority may be added, if not for confirmation, yet for the 
impression which it is calculated to make, the acknowledgment 
of Rochefoucault. This man, who might not unaptly be called the 
priest of godless, unregenerate human nature, freely admits that 
1 'death and the sun are not to be looked at steadily." He means, 
of course, by the man who, like himself, knew nothing of Christ 
and his salvation. "The glory of dying resolutely," he remarks, 
"the hopes of being regretted, the desire of leaving a fair reputa- 
tion, the assurance of being delivered from present miseries and 
freed from the caprice of fortune, are alleviating reflections, but by 
no means infallible. All," adds he, u which reason can do for us it 
to teach us to avert our eyes and fix them on some other object." 
Rochefoucault was a man, in his spirit and principles very much 
like David Hume ; and we may fairly take his Maxims, from 
which the words quoted have been taken, as a key to interpret 
the dying affectation of that cold-blooded sceptic, and the pre- 
tences of all others who would fain persuade us that death may 
be properly made light of. 

"We may be reminded here of some who, without any hesitation? 
run the risk of death, at the bayonet's point or cannon's mouth, 
or who procure it with their own hand. How, it is asked, can 
they be truly said to be enslaved by the apprehension of it? Our 
reply is briefly this : In the first place, these persons are few in 
number — a mere drop in the bucket compared with the millions 
whose feelings are confessedly very different ; in the next place, 
they are impelled to this apparent recklessness by what, for the 
time, they imagine to be a greater evil ; thirdly, this misjudgment 
arises from their not having looked at death as it really is, in its 
circumstances and its consequences ; again, it is only the risk of 



BONDAGE THROUGH FEAR OF DEATH. 21 

death which is encountered, while the hope of escape is secretly 
but earnestly cherished ; and lastly, to most of these few who for 
a time seem to brave it, repentance usually comes at last. They 
had seen death only in the distance, and looked at it only in a 
transient and superficial way : a nearer view proves it to be 
clothed with untold and unimagined horrors. To look at it in 
one aspect human nature, at once blinded and stimulated by 
powerful passion, may endure ; but let passion be hushed and let 
the subject be contemplated from every point, in all its length 
and breadth, and the mind, unsustained from on high, sinks down 
subdued and crushed before it. 

These few remarks may suffice to explain the doctrine of the 
text, and to show that it is sufficiently restricted, namely, that 
" through fear of death men are subject to bondage." Indeed, 
what reflecting person can for a moment doubt it ? "What is indi- 
vidual history but one continued series of efforts to avoid this 
last and greatest enemy ? Those who are fond of accounting for 
all human action on one single principle would find here perhaps 
as plausible a theory as any other. As physical nature abhors a 
vacuum/so animal nature abhors death ; and of all animals, man 
the most, and with good reason ; to him death is not extinction 
but change, and not a physical event merely but a moral event 
also. Without a hope of a blessed immortality beyond it — such 
a hope as nature knows not of — the human mind can never be 
reconciled to it — must always regard it with fear, so long as dark- 
ness, doubt and liability to irreparable and eternal evil are repug- 
nant to its nature. 

But let us come home, brethren, to our own selves, and see if we 
— even we — do not feel the bondage spoken of in the text. Has 
the subject of death but seldom occupied our thoughts, and then 
only in a transient way ? Looking back upon the past, do we 
find that it has made hut little impression on us — that the 
thoughts have not employed our hours — the fear of it bound down 
our spirits, or disquieted our lives ? We will not pretend that 
this is the triumph of philosophy, which has disproved the 
repulsiveness of death : how then is it to be accounted for ? Have 
any of us reduced ourselves to this, that because death is at a 
distance we do not ponder it, because it is out of sight we leave 
it out of mind ? If our indifference to death arises from this 
cause, we need not be told our glory is our shame. Where, in 



22 BONDAGE THEOTTGH FEAE OF DEATH. 

such ease, is that noble characteristic of our nature, forethought ? 
Have we renounced it altogether, and withdrawn ourselves from 
the future as something that does not concern us ? Have we thus 
formally relinquished immortality and all its prospects, satisfied 
with the things of time and sense ? Were it possible thus to limit 
the duration of our existence to this world, by an act of our own 
will, once the act was done, there would be nothing strange or un- 
reasonable in an utter disregard of death, however disgraceful that 
act itself might be. But as things stand — while the continuance 
of existence is a matter reserved by God exclusively to himself, 
to banish death from our mind is at once derogatory to our intel- 
lectual and moral nature, rebellious against God, and altogether 
vain. The subject is one which demands and deserves attention. It 
appeals to the highest principles of our nature. It claims pre- 
cedence of all other subjects. On what principle can we justify 
attention to any thing, if not to this ? Of all the interests of man 
the highest are involved in death, or rather they are all, without 
exception, involved in it ; and the most reasonable self-love re- 
quires us to weigh it well. The question therefore recurs again, 
why is it that we think of it so seldom and so slightly ? And to 
the question I know of no satisfactory answer, but that furnished 
by the text. It is the fear of death which banishes it from our 
thoughts. INTo other explanation can be given. The subject is 
obvious, meeting us at every turn. It is important, for eternity 
hangs upon it. It is personal, for it is appointed unto all men 
once to die. It is interesting — full of thrilling interest, of tragic 
interest, in its circumstances, nature and consequences. Therefore 
it is/ear, we may safely say, nothing short of fear, that prevents 
us from bestowing upon it the thought which it deserves, and all 
our lives, while we thus avoid it, are we living in mental bondage. 
Now, whether this is a correct representation we all can determine 
for ourselves. We may analyze our feelings and review our history 
and see if it be not so. If I mistake not we shall find on examin- 
ation, that our minds recoil from death because it is a subject 
associated with no good to us, on the contrary connected with 
much evil. To us it is identical with the loss of all the delights of 
sense, the flatterings of hope, the sweets of friendship, the pleas- 
ures of intellect — in a word, all that we have ever known under 
the name of good. Have we a ruling passion ? death threatens to 
take away its idol. The man of lands or merchandise or money, 



BONDAGE THROUGH FEAR OF DEATH. td 

the candidate for fame, the aspirant for honor, the votary of 
pleasure, all see in death the extinction of that which constitutes 
the very soul of life ; and alas ! there is no substitute. Death 
promises nothing in return, and to him who is a stranger to Gos- 
pel consolations can promise nothing. It is thus the matter 
stands, and this is the reason why men look away so universally 
from death. 

But it is vain, as already intimated, merely to avert the eyes. 
The wise man will seek relief some other way. He will force 
himself to survey the evil in all its length and breadth. He will 
endeavor to get correct and thorough views upon the subject by 
frequently revolving it. He will often in imagination go down 
to the grave, thus, in apostolic phrase, dying daily. He will 
gather round him all its precursors, accompaniments and conse- 
quences, that he may make full trial of it, so far as it can be 
done before it is actually arrived. He wishes to familiarize his 
mind to that which he knows must one day be his experience, 
and to anticipate, if possible, every feeling, of mental origin at 
least, which will then arise. This is the only way in which he 
can discover what will be the necessities of his soul at that im- 
portant crisis, and what will constitute then an adequate remedy 
and support. He would not leave it for the moment to reveal 
the evil, and then search for and apply the cure. He would 
have ample provision made beforehand. 

I have said that some of the attendant circumstances of death 
are rather favorable than otherwise; one of these is, that its 
coming is usually announced some time before. Symptoms ot 
disease gradually manifest themselves, till at last the victim is 
laid upon his bed. The disease increases, and with it the care of 
the physician and the anxiety of friends. kX, length the solemn 
reflection becomes more urgent, that perhaps it may prove a sick- 
ness which is unto death. Has the time then at length arrived 
when he must really die? Perhaps his affairs are not yet ready, 
his house not yet in order ; and must he go and leave his plans 
unfinished, his favorite objects unattained ? He did not imag- 
ine the thought would be so painful, or that temporal things had 
so twined themselves around his heart. His house, his dwelling 
even, he finds to attract him with an unsuspected power. Nay, 
the verdant fields, or the winter-withered plains and woods, the 
brooks and streams, the sky and clouds, seem to be invested with 



24 BONDAGE THROUGH FEAR OF DEATH. 

new charms at the thought of final separation, and fasten power- 
fully on his affections. But this is little compared with other 
things. There are the friends of his bosom, but above all his 
family, his wife, his children, his other kindred ; must they all be 
left ? He has thought of this before ; the very intensity of his 
affection has sometimes suggested it ; bnt it was never before 
clothed with reality to his mind. Must these dear objects of his 
love — must he be torn from them, and leave them to the trials and 
vicissitudes of life, unsupported by his hand, unconsoled by his 
sympathy and care ? An interchange of thought and feeling 
with them has hitherto been one half of his life and happiness ; 
but it will now be permitted him no longer. This thought 
alone is death. Yet this is not all : there they stand by his bed- 
side, watching every symptom with torturing anxiety. Little 
perhaps is said: even their sighs, it may be, are suppressed; but 
sorrow, it is plain, lies heavy on their heart. It is not breathed 
aloud, only lest it should aggravate his own. And must he go, 
and leave all this pure, deep love, and must he by his departure 
occasion it such bitter anguish ? Ah ! yes, indeed ; this is a new 
ingredient in the cup of death. But what is death itself? So 
near at hand, it behoves him now to know it. It has been called, 
and his feelings already almost prove it, the rending of body and 
soul apart, while " the dust returns to the dust, and the spirit to 
God who gave UP Pain increases on him. He is full of toss- 
ings to and fro. The mighty change must be near at hand. Un- 
wonted feelings are passing over him. Weeping friends may 
prepare the winding-sheet, may select the spot which is to Teceive 
his mortal part. Disease is fast preying upon his body, fitting 
to be the food of worms, buried out of sight. But this mould- 
ering body is only the tenement : whither, oh ! whither, is the 
immortal inhabitant about to wing its way ? This is the great 
question, to which every moment as it passes, adds tenfold interest. 
Eternity is before his soul : how, where, are its countless ages to 
be spent ? A moment more, and the die is cast. The sands are 
nearly run. The probation is nearly over. Some twenty, thirty, 
forty, or fifty years, God has been setting eternal life and eter- 
nal death before him for his election : he is now about to bring 
it to an issue. Soon, very soon, and the joys of heaven will be 
secured, or the pains of hell be the portion of the soul. Look on 
the pallid cheek, the sunken eye, the livid lips of the dying man. 



BONDAGE THROUGH FEAR OF DEATH. 25 

Life is flickering in the socket. The limbs are losing the vital 
heat ; the dew of death is on the brow ; the pulse can be scarcely 
felt ; the soul has retreated to her last hiding-place, in a moment 
to be dislodged by the pursuer. O God of mercy, help ! Lord 
Jesus, receive that spirit ! 

Brethren, suppose that were our spirit, what would be our 
hope, and what the value of our hope ? Let the question be 
asked as in the sight of God : do we find that our peace and con- 
fidence abide under near views of death? I need not repeat that 
death is the great and almost the only evil ; and that to guard 
against others, whilst unprotected against this, is a sadly mis- 
placed prudence. Let any man take a near view of it, and he 
will find that he is not able, of himself, to stand up under its 
oppressive weight ; that he must either throw off the burden 
altogether by giving himself up to thoughtlessness, or seek ex- 
traneous help. Let the latter course be ours. If we see death 
to be what is intimated in the text, let us seek support and 
strength against it. Though unequal, of ourselves, to contend 
with this destroyer, we may be made more than conquerors over 
him. 

2. This blessed assurance, the greatest conceivable favor to 
creatures situated like the inhabitants of this earth, is given us in 
the Gospel. It is forcibly set forth in our text : u Forasmuch then 
as the children are partakers of flesh and blood, He also himself 
likewise took part of the same / that throiogh death he might 
destroy him that had the power of death, that is, the devil, and 
deliver them, who, through fear of death, were all their lifetime 
subject to bondage" God has had pity on us in our lost estate. 
He has looked down from heaven, and seen our miserable condi- 
tion by reason of sin and its consequence, death ; the world appear- 
ing to his eye as the widespread hunting-ground, on which Death 
chases generation after generation out of life. Our helplessness 
has moved his mercy, and when there was no other eye to pity 
or arm to save, he wrought out deliverance for us. He spared no 
sacrifice — he spared not his Son, but, the intrinsic holiness of his 
nature and the exigencies of his moral government requiring it, 
delivered him up for us all, and made him, in death and by death, 
the conqueror of death. 

Brethren, do we desire peace at the last ? Would we count it 
a privilege to be able to take a near view of death, looking fully 



26 BONDAGE THROUGH FEAR OF DEATH. 

at all its horrors without dismay ? Do we covet the feelings of 
St. Paul, when, after a survey of death and the state succeeding 
it, he cried out in the triumphant strain : " Oh, grave, where is 
thy victory f " There is no way of reaching them, but by the 
faith of the Son of God. Present thoughtlessness and folly 
will not do it : they will only aggravate the evil when at last it 
comes, adding the suddenness of the thunderclap to its other hor- 
rors. And, as to Philosophy, alas! it may answer some of the 
lighter purposes of life but can never pillow the soul in death. 
Most truly has it been said, that " the necessity of dying consti- 
tutes the whole of philosophic fortitude." It is a sullen, dogged 
silence, which utters no sorrow \>nt feels much. It knows nothing 
of cheerful resignation, of lively hope. Oh, how far beyond its 
reach the spirit of the Apostle on the eve of martyrdom: u I am 
now ready to he offered." This is Christian privilege; exclu- 
sively Christian privilege. JSTone can bestow it but he who 
gives the Christian his name, his character, his all. If we would 
peacefully fall asleep in death, having hope in ourselves and leav- 
ing hope to cheer our surviving friends, we must " fall asleep in 
Jesus." True, positive happiness in death is solely the result of 
union with Christ ; and, all other things being equal, the complete- 
ness of that happiness is proportioned to the completeness of the 
union. To derive support from Christ, the soul must be spiritu- 
ally connected with him. There must be something more than an 
assent of the mind to his character as Deliverer : there must be a 
leaning, a hanging of the soul upon him, a clinging of the soul to 
him, as its life. "Who does not see that, when the man is stretched 
upon his dying bed, skill and care having proved ineffectual, and 
the most anxious and tender love unable to minister a single con- 
solation, and that the further his friends are thus removed from 
him, by their inability to help, the nearer death comes? In order 
to counteract the power of this King of Terrors, the Deliverer 
also must come near, if he would afford adequate support. 

Scripture enforces this idea in the strongest language. It 
throughout insists on what we may call an identification of 
Christ and the believer, as the means of salvation, and especially 
of triumph over death. Christ is said to be in the believer and 
he in Christ. He is said to " put on Christ," to " live in Christ," 
to " walk in Christ." " Christ is formed in his heart the hope 
of glory." He grows up into Christ in all things. He learns 



BONDAGE THKOUGH FEAR OF DEATH. 27 

Christ ; he has the mind of Christ ; his conversation is in Christ ; 
"his life is hid with Christ in God? Christ does not give merely, 
but is "made unto him" "wisdom, righteousness, sanctification 
and redemption? Christ is the vine ; believers are the branches ; 
Christ is the head ; believers are the members. Without Christ 
they can do nothing; with Christ they can do all things. With 
Christ they are crucified and dead ; and again with hiimthey live 
and rise. Christ's name is their name ; Christ's cross, their 
glory; Christ's friends, their friends; Christ's dwelling-place, their 
home; Christ himself, their all in all. And why is this? Be- 
yond all controversy that we may be led to see what is meant by 
accepting Christ, and how the blessings he dispenses are to be 
secured — that if he is to become the consolation and support of 
the soul, he must be relied on continually for pardon, acceptance, 
and grace ; be its companion and delight, without whom it knows 
no joy — as it were, the food it eats, the air it breathes, the ele- 
ment it lives in. 

When Christ is thus brought nigh to the soul, and its affec- 
tion for him and dependence on him are thus unrivalled and 
intense, the fear of death can no more enslave, however deeply 
we may study it, nor death itself subdue us, however fierce its 
onset. The soul that thus lives on and in Christ and loves him 
cannot doubt his love to it. He is able to save to the uttermost 
all who come to him: this it knows ; and being assured of pres- 
ent help (and ultimate deliverance), it can calmly make bare its 
breast to the shafts of death. There" may, indeed, be still some 
involuntary shuddering — a mere animal fear; but the rational 
soul, the immortal spirit, fears nothing ; and every exercise of 
thought being an exercise of faith, subdues these apprehensions 
of the lower nature more and more, till at length death is swal- 
lowed up in victory. 

The glorious sequel of all this we know. The soul thus re- 
leased from the sin and misery of this lower world, through the 
power of Him that bought it, mounts up on high, and becomes a 
resident of that place where there is no more death, nor pain, nor 
sorrow, nor any other curse. All there is happiness. There are 
the trees of life, with their healing leaves and various and abun- 
dant fruits. There is the river of life, with its pure sweet waters. 
There is the glorious city on the heights of Zion, with its perma- 
nent foundations and its perpetual occupants. There are the 



28 BONDAGE THROUGH FEAR OF DEATH. 

angels, the ministers of Jehovah's will, going and returning on 
their errands throughout the universe. There are the redeemed 
of the Lord out of every nation, lifting up their ten thou- 
sand times ten thousand united voices in loud hallelujahs to him 
who hath saved them through his blood. There is the Lord 
himself, the source of all this happiness, seen as he is, eye to eye 
and face to face, clothed with light as with a garment, with 
smiles of love, beaming bliss around all his ransomed family ! 

Dear brethren, this is the hope which extracts the sting of 
death. Blest — thrice blest — beyond all conception blest is he 
who has it in his heart. Brethren, are we thus blest ? Do we 
close the present year in the possession of this hope ? Are we 
prepared by the possession of this talisman to meet the unknown 
" changes and chances" of the year before us? Oh, let not 
the clock this night toll the knell of another year, and send it 
into eternity with the record of our lives, without bearing testi- 
mony that we have resolved to live henceforth for God and 
heaven, and have gone to him in penitent and believing prayer 
through Christ. Unto us has the Gospel been preached ; unto 
us has Jesus been offered, in the riches of his salvation. A prom- 
ise being thus left us of entering into rest, God grant none of 
us may come short of it. Amen. 



THE SIN" OF ASA— (first sebmost). 



II. Chronicles xvi : 12. 

— In his disease lie sought not to the Lord, but to the physicians. 

Asa, king of Judah, of whom these words are spoken, is in the 
main commended in the Scriptures. As soon as he ascended 
the throne of his fathers, he began a vigorous reformation of 
abuses, overthrew the idol altars, restored in every place of his 
dominions the worship of Jehovah, and repaired the fenced cities. 
In consequence of such pious and prudent conduct, according to 
the promise of the Lord, " the land had rest." This peace, how- 
ever, was at length interrupted by the appearance on his borders 
of Zerah, the Ethiopian, with a host of a thousand thousand, and 
three hundred chariots. In this extremity, as might have been 
expected from Asa's previous conduct, he called upon the Lord 
for assistance with great earnestness of spirit, and a strong faith : 
" Lord, it is nothing with thee to help, whether with many, or with 
them that have no power : help us, Lord our God / for we 
rest on thee, and in thy name we go against this midtitude. O 
Lord, thou art our God ; let not man prevail against theeP 
The Lord heard his prayer ; and the Ethiopians were destroyed 
before the Lord and before his host. After this interruption Asa 
resumed, under the directions of the prophet Azariah, his meas- 
ures of pious reform, doing now for that part of Israel, which the 
recent war had thrown into his hands, what he had done before for 
his own hereditary kingdom. Not that he did all that he ought 
to have done ; for the high places, that is, the altars, which were 
usually on hill tops, were not, at least all of them, taken away in 
Israel. Nevertheless the heart of Asa, we are told, was perfect all 
his days; i. e., though in the midst of many errors he honestly 
sought to do his duty in that state of life to which it had pleased 
God to call him. In token of divine approbation, after the attack 
of the Ethiopians just mentioned, and their defeat, with that of 



30 THE SIN OF ASA. 

the Israelites who joined them, " There was no more war unto 
the five and thirtieth year of the reign of Asa" 

But this is " a world of perturbations," as said the pious Hooker 
on his deathbed. Asa had now been long enough in peace for 
his own and for his people's good ; therefore the Lord let loose 
another enemy upon him. Baasha, king of Israel, attacks him ; 
and what now, in this second emergency, was it to be expected 
Asa would do ? With his previous piety of character, and the de- 
lightful lessons he had learned from experience of the truth and 
faithfulness of God, we look for nothing but the same simple, 
childlike reliance on Jehovah's promises, united with the same 
diligent use of means. Alas ! our expectations are disappointed ! 
He uses means indeed, but with such an exclusive and, therefore, 
irreligious trust in them, as would be utterly unaccountable in his 
case, were not the instability of man, yea, of the best of men, so 
common and so natural. Nay, not only does he dishonor God 
by a misplaced confidence in the creature, but when Hanani the 
prophet is sent to reprove him for this trusting in the king of 
Syria, and not in the Lord, his God, Asa is wroth with the seer 
and thrusts him into a prison-house. Besides this we learn but 
two things more of the king, and they equally painful to learn. 
One is that not content with persecuting the prophet for his 
faithful reproofs, which as a prophet he was sent and bound to 
give, he " oppressed some of the people the same time." The 
other, that soon after he was seized with a violent and mortal dis- 
ease in his feet, and that in his disease, though he had now 
had a lesson in the way of judgment, as formerly in the way of 
mercy, against trusting in an arm of flesh, he sought not to the 
Lord, but to the physicians. 

1. Though it is not my purpose to dwell upon the general 
features in this history, I cannot help remarking how strongly 
one is inclined in hearing it to exclaim, " Lord, what is man ! 
In his best estate, moral as well as physical, he is altogether 
vanity." Here is a person that appears to have been piously edu- 
cated, that in his youth was piously and deeply impressed ; that 
when clothed in royal purple still remembered his responsibility 
to a higher power, and felt and acknowledged his dependence on 
it ; that in his mature years departed not from the way in which 
he had been trained up ; and that knew by a single personal ex- 
perience that it is a way of pleasantness and a path of peace ; in 



THE SIN OF ASA. 31 

his old age guilt} 7 of the greatest inconsistencies, to saj the very 
least. If the facts mentioned do not prove that the divine life in 
his soul was really extinct, they manifest most decisively that the 
things which remained were indeed ready to perish. May we not 
reasonably suppose that, during his long prosperity his heart had 
become in a measure hardened by the deceitfulness of sin ; that in- 
dolence had corrupted, and pride, taking occasion from the happy 
condition of his people, of which he had been the instrument, 
had puffed him up ; and that prayer, in consequence, had been re- 
strained before God ? However this lamentable declension of reli- 
gion in his soul was brought about, his case stands forth, as a bea- 
con light, to warn all those who have put forth to sea and are now 
voyaging towards the haven of everlasting rest. Be sober, be vig- 
ilant, be prayerful, be humble is the moral of this melancholy tale. 
2. This monarch's history may also teach us that, what w T e 
deem our strongest point of character may in fact prove our 
weakest. Asa's distrust in divine, and over-trust in human 
power, was the last sin, most probably, which he thought would 
ever beset him ; and had it been foretold to him, as his cruelties 
were to Hazael, like him he would have said, u Is thy servant a 
dog that he should do this thing ? " So improbable, so foolish, 
so inconsistent, so ungrateful would it have appeared to him, that 
he would have been very slow to believe it, thinking that how- 
ever frail and liable to fall, and however desperately wicked and 
deceitful the human heart, this sin could not be committed till 
every remnant of religion was banished from his heart, and his 
conscience was seared as with a red-hot iron. How palpably the 
issue belied such thoughts if he ever entertained them ! as they 
did also in the case of St. Peter. u Though all men forsake thee," 
said that Apostle, " yet will not I." His courage he was sure would 
abide, however that of the other disciples might falter. That 
he felt was not his weak point; and. probably it was not natu- 
rally. We may, not without reason, believe that he was a coura- 
geous man ; and in this view deserved the name which his master 
had given him, Cephas, but in spiritual things, when we are 
weak, then are we strong, and when we are strong, then are we 
weak. That is, when we are conscious of weakness and in conse- 
quence lean constantly on an Almighty arm, then our strength 
never faileth. How can it % It is a borrowed strength, not our 
own — it is divine, not human. In the confidence of this it was 



32 THE SIN OF ASA. 

that the Apostle Paul said, " I can do all tilings through Christ 
strengthening me." On the other hand, let a man feel strong in 
himself and of consequence lean on himself and not on him with- 
out whom, in the things of religion, we are told we can do noth- 
ing, and then he is weak ; and if this confidence relates not to 
the whole but a particular point in his character, in that point he 
is weak. Even Samson goes forth as a common man. Divine 
aid is withheld, because it is virtually disclaimed as necessary at 
that point ; the enemy makes there his subtlest and strongest 
assault, because it is not expected, and thus the man falls, his 
confidence proving his overthrow ; his glory, his shame. The 
lesson then to be learned from the history of Asa, in this view of 
it, plainly is, to glory in nothing as of ourselves, to distrust our- 
selves even in our strongest point, and to count all our sufficiency 
as of God through Christ. 

3. A third particular in this narrative, well worth noticing, is 
the pertinacity which Asa exhibited in his sin, and how in con- 
sequence one transgression led on to another. David committed 
some most fearful sins, and a prophet was sent to reprove and 
warn him. A parable was made the medium of the message, 
and when Nathan came to the application with the direct and 
heavy charge, which involved murder and adultery, " thou art 
the man • " he at once was conscience-smitten, and became 
melted down in penitence: his confession was, " I have sinned 
against the Lord" Not so Asa. His crime, though indeed not 
so horrible, was equally certain ; yet when the prophet reproves 
him, the historian tells us " he was in a rage with him because of 
this thing ; " and added to the sin, and to a denial of it, persecu- 
tion of God's servant for delivering God's message. The sin of 
Asa, though certain and heinous, as I have said, was not so palpa- 
ble and overt as that of David. It lay more exclusively between 
God and his own soul. It was an offence which short-sighted 
men, who cannot read the heart, could not with propriety charge 
him with ; when therefore the prophet laid the sin at his door, 
for aught we know perhaps in the presence of his courtiers, his 
poor fallen heart took advantage of the circumstance, and insti- 
gated him to deny the charge as unjust, and then, as a further 
apparent refutation of it, to punish him who made it. The sins 
which are known with certainty only to Omniscience are the last 
which corrupt human nature is willing to acknowledge. It 



THE SIN OF ASA. 33 

hides itself from its own guilt and from its obligation to confess 
and forsake its sin, under the cover of its fellow creatures' ignor- 
ance. From this hiding place, to which Asa had manifestly tied, 
man could not dislodge him. God's resources, however, were not 
exhausted. When his prophet failed to do it he sent another 
messenger to the king in the shape of a most painful disease which 
finally proved mortal. What the issue was, perhaps cannot be 
confidently asserted. In view of the general character which the 
Scriptures give of the man, we may hope that this merciful 
expedient was finally successful in bringing him to feel and con- 
fess his guilt, and so to humble himself that he was, through grace, 
when he died, exalted to heaven. Be this as it may, it is a melan- 
choly truth that in the beginning of his sickness he was far from 
a proper frame of mind, as our text plainly testifies, " in his 
disease he sought not to the Lord ', hut to the physicians" What- 
ever the continuance of pain and the near approach of death 
may, by the aid of God's spirit, have done, the first onset of 
disease found him indulging a self -justifying spirit and even 
repeating the sin, for cloaking which God was now chastising 
him. This I say, brethren, is a striking example of pertinacity 
in sin, which carries with it a solemn warning. Who would have 
expected this of the once devotedly pious Asa ! What an urgent 
enforcement does this example furnish of the exhortation of the 
Apostle : " Take heed, brethren, lest there be in any of you an 
evil heart of unbelief in departing from the living God. But 
exhort one another daily, while it is called to-day, lest any of you 
be hardened through the deceitf%dness of sin." That indeed must 
be a most treacherous and deceitful thing, which could lead a 
rational and religious being so far away from truth and piety, as 
thus to persist in his iniquity and attempt to justify himself 
before God ; yea, more than that, virtually to engage in an unequal 
warfare with heaven and to accomplish, by unblessed means, what 
God had pronounced impracticable. The obvious moral to be 
drawn from such a case is, " let him that thinketh he standeth 
take heed lest he fall" 

But it is time to pass from these general reflections on the his- 
tory of Asa to a particular consideration of the text and of what 
is told of him therein. The meaning of the words is plain 
enough: "in his disease he sought not to the Lord, but to the 
physicians" he looked no further than the means, and while he 
3 



34 THE SIN OF ASA. 

expected recovery from the use of them, failed to rely on Him, 
without whom nothing is strong, nothing holy, nothing good. 
What is here said about the king's conduct in relation to physical 
matters might aptly, and by fair analogy, be applied to the con- 
duct of many in things spiritual ; and so considered, is capa- 
ble of affording much instruction. My present object, however, 
is to remark upon the words in their direct and literal sense. 
Let us spend the moments that remain in some thoughts upon 
sickness, upon the alleviations which God has appointed, and upon 
our relation to one and the other. 

1. Health, it is generally acknowledged, is the very greatest of 
all personal and temporal blessings. By its influence on the 
inner man, it gives new glory to objects already bright, and 
pours light on that which would otherwise be dark. It converts 
to luxuries the plainest food, and adds a sweetness to a cup of 
cold water, which nectar in the hand of an invalid partakes not of. 
Whilst the latter looks out upon the world through a discoloured 
medium, which shrouds more or less every object in gloom, the 
man of health sees creation in every glory which the fall of man 
has left upon it, which glories we all must admit are manifold, 
wondrous, and beneficent. Health is valuable not only as an 
exemption from pain and anxiety, but as a positive good. It 
causes positive happiness to spring up — to well up from the 
depths of the soul, the operation of which the man may be un- 
able to explain, but to the mysterious sweetness of which he is 
ready to testify with a rejoicing, and, would that we could say 
always, a grateful heart. I do not mean to say, however, that the 
blessing when in possession is always adequately realized and 
appreciated. Like other things the loss of it, at least for a time, 
is in many cases necessary to open our eyes to its value. The 
young perhaps never have an adequate idea of the preciousness of 
the gift, and hence it is they so often squander it away irrecov- 
erably, to the curtailment of their happiness and the shortening 
of their lives. But even they, partly from their own reflection, 
partly from their own experience, partly from the testimony of 
the more experienced handed down from generation to genera- 
tion, and partly from its manifest connection with life which is 
the sum total of earthly good — even they on these grounds will 
theoretically admit its inestimable value. It is the more ad- 
vanced in years, however, that feel and realize its value; and 



THE SIN OF ASA. 35 

whilst all of every age make it the first topic of enquiry when 
they meet a friend, and weave it into the commonest forms of 
salutation, it is they that give it not a passing but a serious and 
fixed attention. And well they may ! They have seen the dire 
evils which the want of it occasions. They have seen their 
friends dragging out a miserable life, tortured with pains or ex- 
hausted with languor, a burden to themselves and objects of 
painful though tender sympathy to others. They have seen 
freshness give place to decay, and the cheek once flushed with 
health overspread with paleness and marked with emaciation. 
They have seen these symptoms increase, till the extinction of 
life came to be apprehended by the sufferer and those about 
him. Nay, they have seen their worst apprehensions realized, 
and after many a fitful flickering in the socket beheld the light 
of life extinguished before its time. All this have they often 
seen and with anguished hearts ; what wonder then that they 
should have realized the value of health and make it a prominent 
subject of their thoughts? But they have had other monitors. 
In their own persons have they been made to feel it. Pain 
as a continual dropping, wearing out the energies and exhausting 
the spirits ; or else as a sword, at times piercing the very 
vitals, has given them solemn lessons. And not only has it 
marred or embittered life for the present, but also distinctly 
pointed to death as inevitable, and revealed it as indeed the king 
of terrors. The fact that the natural issue of sickness is death is, 
of itself, enough to give health an inestimable value ; and that 
fact is felt by him. who has felt the gnawings of disease; and 
who that has reached even middle life has not experienced 
them? Very, very few. Sooner or later they must come. 
The most healthy must at length become invalid. It is ap- 
pointed unto all men once to die ; and disease is the way to death, 
as death is the way to eternity. 

2. But though it is thus inevitable, disease may be mitigated 
and its fatal consequences postponed. This is effected by one of 
the greatest mercies which Providence has vouchsafed to man : I 
mean the healing art. It is not common, perhaps, to regard it in 
this light, but most certainly it ought to be so regarded. This art 
is one of great dignity and beneficence. Since the sentence of 
death was passed upon our race, and the seeds of death sown in 
the human constitution, it appears to have had an existence ; 



36 THE SIN OF ASA. 

and is therefore venerable for its antiquity. It is found in every 
country, and among the most savage and most cultivated nations 
of the earth ; and though it seems to have advanced more slowly 
than many other — perhaps most other — arts and sciences, yet so 
early was its commencement, and so universal has been its culti- 
vation, it has now attained great perfection. In some depart- 
ments, where once human aid was unattempted or unavailing to 
the patient, it is astonishing what can be done for his relief, and 
for his restoration to society and the full enjoyment of it. This 
blessed art, moreover, is but an imitation of a merciful provision 
of nature ; even as when pursued and practiced on its proper 
principles, it consists in a co-operating with, and taking advan- 
tage of, the powers of nature. With the recuperative and heal- 
ing properties of nature, a true practitioner of the healing art is 
a co-worker. It is his high calling, in a scientific manner, to aid 
and minister to and increase this beneficent provision. He is 
not occupied in helping to gratify an idle vanity, nor in pander- 
ing to luxury and over indulgence. His business is, in the way 
described, to relieve distress, to dry the tear of sorrow, to re- 
kindle the lamp of hope. As he imitates and co-operates with 
the merciful tendencies of nature ; so does he follow, though at 
an humble distance, in the path of Him who went about doing 
good and healing all manner of diseases. It has been acutely 
observed that there is a likeness in the practice of this art, not 
only to the healing power of nature referred to, and to the course 
of that Providence by which both nature and art have been 
ordained, and to the all-merciful conduct of God manifest in the 
flesh while he sojourned on the earth ; but also in the methods 
which Providence uses ordinarily for the attainment of these 
benevolent ends. " Both are designed to restore what is lost, 
and to repair what is disordered ; both have the production of 
ease and happiness for their ultimate object ; both frequently 
make use of pains and privations as the means of. procuring it, 
but neither of them employs an atom more of these than is 
necessary for that purpose." One other remark in this strain. 
As soon as Christianity, which was ushered into the world 
with the announcement, "peace on earth and good will to 
m,en" had obtained a footing in society, and was left to use 
its own resources in the way of its own choosing, it estab- 
lished hospitals for the relief of the sick and destitute, and 



THE SIN OF ASA. 37 

made use of the healing art as one principal instrument of its 
charity. 

3. Now from all this it follows, that though nothing is ex- 
pressly said in commendation of this art in the holy Scriptures, 
nor any command given to resort to it for relief under our bodily 
ailments, yet the art and the use of it are manifestly according to 
the mind and will of God. The mere fact that God has put 
healing virtue into the productions of the animal and vegetable 
kingdoms, and given man the power to discover its existence, is 
sufficient warrant, in the silence of Scripture, for the thankful 
use of it wherever it may be necessary. When it is set down in 
the text as a censure upon Asa, that he sought not to the Lord 
but to the physicians, the language is comparative. His error 
was not that he sought to the physicians, but he sought to them 
exclusively, neglectful of the great and infallible Physician of 
both body and soul, without whose visits and prescriptions of 
mercy, if I may so speak, all else is unavailing. Such compara- 
tive language is common in the Bible. 

It has been thought by some that the sin here condemned 
was resorting not to regular physicians, but to those who 
attempted cures by charms and other superstitious devices. If 
that really was his error, it was a great one. Such conduct, 
though not generally thought so by those who indulge in it, is 
essentially atheistic. The powers in the universe are either the 
powers of nature which are of God ; or the sitpematurai poivers 
which are also of God and exercised in miracles for high and 
holy ends ; or preternatural powers, merely permitted or tolerated 
by the Almighty, as the evil deeds of w r icked men are tolerated. 
Now it is this third class of powers, supposed to be exercised by 
evil spirits, that Asa resorted to according to the supposition ; 
and supposing him to have done so, I say his conduct w r as 
essentially atheistic. He was seeking good from a source not 
sanctioned of Heaven. He was in pursuit of health in a 
quarter which God did not bless. In a word, he was not seek- 
ing it of him from whom cometh every good and perfect 
gift. This was atheism. Deliberately to seek any good in 
the universe, without the sanction and blessing of the Creator 
and Sustainer thereof, is more or less atheistic ; but to seek it 
of superhuman beings not in communion with, nor in obedience 
to, the Almighty and Omnipresent God, is atheism of the 



38 THE SIN OF ASA. 

grossest kind, such conduct being expressly forbidden by God 
himself. 

It is not necessary, however, to suppose that Asa ran into this 
sin. He was guilty enough and furnished sufficient ground for 
the censure in the text, without going to this extreme. Let us 
suppose, what the Scripture narrative makes probable, that through 
the influence of prosperity and its attendant snares and tempta- 
tions, the heart of Asa had waxed cold ; that his religious feel- 
ings had declined ; that whereas before, God was in his thoughts 
as his dependence, his protection, his comfort, his consolation, 
his joyful portion, now he lives in forgetfulness of him, or, if 
thoughts of God ever enter his mind, they come but seldom and 
are speedily dismissed. He wakes in the morning without any 
pious recognition of the sleepless Providence which has watched 
over him ; he goes forth to his daily duties without feeling, as he 
used to do, that in God he lives and moves and has his being, 
and without him can do nothing really good or truly prosperous ; 
he lies clown at night trusting exclusivelv to bolts and bars and 
other human expedients for protection during the hour of dark- 
ness. While living habitually in this way, sickness smites him, 
violent and severe, and very naturally alarming. He sends for 
the physicians — for many of them — anxiously consults them, gets 
their prescriptions, takes their medicines, submits to the regimen 
they prescribe ; but in the midst of all this, extends his view and 
exercises dependence no further than the means employed. His 
dependence is on the powers of nature to the exclusion of the 
Divine Author of these powers. He looks anxiously to human 
skill, but feels no want, or offers no prayer for the divine blessing 
on it. Pious physicians have in all ages made it a matter of 
constant prayer that the Lord would prosper their measures for 
the relief of their patients. Such, for instance, was the habitual 
conduct of Dr. J. M. Goode. Let me quote a sentence or two 
from the form of prayer which he used : " Oh, Thou great Be- 
stower of health, strength and comfort ! grant Thy blessing upon 
the professional duties in which I may this day engage. Give 
me judgment to discern disease, and skill to treat it ; and crown 
with Thy favor the means that may be devised for recovery ; for 
with Thine assistance the humblest instrument may succeed, as, 
without it, the ablest must prove unavailing." If such is the 
proper spirit of the physician in behalf of others, what ought to 



THE SIN OF ASA. 39 

be that of the patient in regard to himself ! But Asa seems to 
have lost all such feelings in his own case, and virtually to have 
sought a cure, as he would have done, had he never heard of that 
almighty Being in whose hand are the issues of life and death. 
At all events, supposing this to have been the state of his mind, 
is it not plain that there was ground for the censure which Scrip- 
ture passes on him as really as if, according to a previous state- 
ment, his sin had been a resort to diabolical charms and incanta- 
tions ? It cannot be doubted. Most properly is it set down as 
the sin of the once pious Asa that u in his disease he sought not 
to the Lord, but to the physicians." 

The practical lesson directly deducible from these words is 
obvious enough, but quite as important as it is obvious. We see 
here that the Lord is a jealous God, and will not give his glory to 
another, and that his glory and his right as God, is to be recog- 
nized by his intelligent creatures everywhere, in all the exigen- 
cies, duties, and privileges of life. In instituting the present 
system of means and ends, he did not intend that it should be 
forgotten, that He planned the whole ; and that the whole, desti- 
tute of any self-sustaining power, is sustained only by Him. He 
did not launch the universe into existence as we launch a boat 
upon the ocean, thereby severing all dependent connection be- 
tween himself and it. He not only created all things, but also 
upholds all things by the word of his power. This is a fact, and a 
fact manifestly connected with his glory. He expects, therefore, 
that all intelligent creatures feel it and acknowledge it. Means 
and ends are alike in his hand, subject to his sovereign control, 
and in the use of the one and the pursuit of the other, he expects 
his intelligent creatures to realize his supremacy. There are two 
errors — opposite extremes, which he would have them carefully 
avoid. The first is a reliance upon him to the exclusion or neg- 
lect of the means which he has commanded to be used. This is 
sometimes done — in certain lands 'tis often done. It is common, 
we know, amongst the followers of the False Prophet, the Eastern 
Anti-Christ ; and sometimes cases of such delusion appear amongst 
ourselves. At first view it might seem as if such conduct were 
putting special honor upon Jehovah ; but in truth it is open 
rebellion against his will. He hath not commanded this at our 
hands. It is a strange offering — an unclean sacrifice. It is will- 
worship, originating in some preconception of some false phil- 



40 THE SIN OF ASA. 

osophy, not in a simple faith which bows to his appointment in 
child-like humility. In his works and in his Word, God has 
enjoined the diligent use of means; it is impious to turn away 
from the commandment, even under the pretence of honoring 
him. God knows his own mind best, and claims the right of 
interpreting it: he who would put upon it a "private interpre- 
tation," is offering a high, insult to the wisdom and majesty of 
Heaven. 

The other extreme, and equally presumptuous, is a reliance on 
the means to the neglect of the divine agency and blessing. If 
the first was an arrogant theism, this is a gross and stupid athe- 
ism. The latter is the more common of the two ; and gross and 
stupid as it is, in one view of it, it is in fact altogether the most 
subtle. As it is negative in its nature, and consists in the mere 
pretention and overlooking of the agency of the invisible God, 
" the natural man," — mere creatures of sense, are most likely to 
fall into it. But both are alike condemned. Paradoxical as it 
may sound, our duty and the dictate of pure reason is, that we use 
means as diligently as if God's aid were altogether unnecessary, 
and rely on God as sincerely as if means were unavailing. This 
is Scripture; this is the highest reason; nay, this human nature 
herself teaches when in extremity and unperverted by a theory. 
Who, when in conscious danger of his life, does not with a con- 
vulsive eagerness grasp at any and every means of safety, and at 
the same time lift a voice of agonizing supplication for the divine 
assistance? I have said it is always done where the sufferer is 
not prevented by a theory, and is left free from the restraints of 
human shame ; it often happens that even these barriers give way, 
and the feelings and the reason of the man burst forth in the 
eager pursuit of means and anxious prayer to God. But, brethren, 
this is waiting for the great water flood, in which Scripture gives 
us reason to fear we cannot come nigh to God, and though we 
call he will not answer, though we stretch forth our hands he 
will not regard. Our duty then, plainly inculcated" by the text, 
is to use means and to trust in the Lord, and to do this not of 
necessity, because death is imminent, but from a principle of 
obedience to his will, respect for his honour and love to his name ; 
and to do it also not only in extreme cases, but at all times. In 
truth if we are living the lives of Christians, and maintain a 
devotional frame of mind, we shall do so. It belongs to such a 



THE SIN OF ASA. 41 

spirit to see God in everything, and rely upon him everywhere. 
In our disease at any time, do we seek to the physician? It 
belongs to such a spirit, as a matter of privilege as well as duty, 
to seek to the Lord also, and rely upon his help. In this way 
has it peace — that peace which passeth all understanding. 

In conclusion, I would observe that the text teaches a lesson 
in all analogous cases. For instance, if such is the temper of 
mind in which we should look for medicines to heal the body, 
the same should we have in the use of food for the maintenance 
of life. A blessing asked, when we take our meals, is only in 
conformity with these principles. So our Lord when on the 
earth regarded it, for he sanctioned it by his practice. In like 
manner when the sower goeth forth to sow, he is virtually com- 
manded by the text, while thus diligent in business, to be also 
fervent in spirit serving the Lord ; and while he in the morning 
sows the seed, and in the evening withholds not his hand, to 
remember and look to him to whom it belongs to send the former 
and the latter rain, and to determine what shall prosper, this or 
that. And again it plainly says to those whose calling in life is 
trade, that whilst they industriously employ all honorable means 
for the maintenance and advancement of themselves and their 
families, they should bear in mind that there is an overruling 
Providence, which sees through the complications of events as 
man cannot, and can give them such issue as may be pleasing in 
his sight. It gives the same warning which is contained in these 
words of St. James : " Go to now, ye that say, to-day or to-mor- 
row we will go into such a city, and continue there a year, and 
huy and sell and get gain : whereas ye know not what shall he on 
the morrow. For what is your life f It is even a vapor that 
apjjeareth for a little time and then vanisheth away. For that 
ye ought to say, If the Lord will, we shall live, and do this, or 
thatP In short, my brethren, the text teaches us that we should 
all, at all times and under all circumstances, realize the presence 
of God and lean upon his power and goodness, vouchsafed us 
through Jesus Christ our Lord. The time is near when God can 
be the only portion left us ; when seeking to the physicians and 
friends and kindred and the wide creation will be all in vain ; 
when the day will forever have passed by for that. Let us then 
be wise in time, and now, henceforth, and forever count God our 
"all in all." 



THE SIN" OF ASA— (second sermon). 



II. Chbonicles xvi : 12. 
— In his disease he sought not to the Lord, hut to the physicians. 

These words contain a censure passed upon Asa, king of 
Judah. That monarch was seized in his old age with a disease 
in his feet. He must have known, for the sentiment is contained 
in a book of Scripture anterior to his date, that u affliction cometh 
not forth from the dust, neither doth trouble spring out of the 
ground." He had doubtless learned many similar truths from 
the living prophets who were brought in contact with him ; and 
we might naturally expect, therefore, from his previous char- 
acter as a pious man, that while he thankfully made use of every 
means, which Providence put within his reach, he would devoutly 
look to God for the crowning blessing. It is a melancholy fact, 
however, that the piety of Asa had most sadly declined, and that, 
in consequence, now in his affliction he rested in the means used 
for his recovery as exclusively as if he did not even believe in a 
superintending Providence controlling all events. This then 
was his condemnation that in his disease he sought not to the 
Lord for a blessing on the means used for recovery, but sought 
exclusively to the physicians, as if they had skill and power suf- 
ficient for the purpose without Heaven's blessing. 

Taken in this its obvious sense, the passage before us is capable 
of affording much practical instruction ; but (it has occurred to 
me) that it may be made by a very close analogy to teach an im- 
portant lesson in spiritual things also. I would not make this 
accommodated use of the passage, if indeed the analogy were not 
"very close. That it is so will be manifest on the mere mention 
of the particulars. Sin is a disease under which all men are 
labouring ; many — most — rely upon sundry means of their own 
devising or seeking for their recovery from it ; they ought to 
depend on Christ as the only effectual and infallible physician of 



THE SIN OF ASA. 43 

souls. Let these three particulars occupy our attention for a 
little while — the disease, the remedy actually sought, and that 
which ought to be sought. 

1. Sin is called by many different names in Scripture, and 
with good reason, for it is the fruitful source of all our "variety 
of wretchedness." At one time it is likened to death, and we 
are said to be by nature " dead in trespasses and sins," because, 
while in a state of sin, we are destitute of life towards God, the 
only life worth speaking of. At another, to a debt ; and we ask 
God to " forgive us our debts as we forgive our debtors," for 
sin lays us under an obligation which must be cancelled by the 
endurance of the penalty, either in our own person or that of a 
Substitute. At a third time it is called a " bondage," a " bond- 
age of corruption," a bondage to Satan, from which none can 
manumit us but the Son, who is heir and proprietor of all things ; 
but " if the Son shall make us free, we shall be free indeed." 
Lastly, it is very often compared to a " disease" which has spread 
itself over the whole man, so that from the crown of the head to 
the sole of the foot there is no soundness ; and this comparison 
is about as striking as any other, for the points of resemblance 
are as numerous and close. Like disease, of which indeed it is 
the parent, it is directly the cause of much personal suffering. 
The man who hates it and is seeking deliverance from it — it mars 
more or less all his enjoyments, and, to say the least, lets fall 
some drops of bitterness into his sweetest cup. Sometimes the 
anguish which it occasions is such that his feelings overflow in 
the strongest utterances: "Who shall deliver me from the body 
of this death?" "Is there no balm in Gilead?" By it he is 
perpetually humbled before God, and not seldom before men. 
By it is a law in his members created, warring against the law 
in his mind, which requires him to pray always and not to faint, 
keeping his body under and bringing it into subjection. With- 
out are dangers and within are fears, and never does he expect 
absolutely perfect rest till he wakes up from the sleep of death 
in his Heavenly Father's likeness. 

Again, sin is, like disease of many kinds, contagious. " Evil 
communications corrupt good manners." Even where there is 
an effort to guard against it, the infection is liable to spread, so 
subtle, so insidious, so deceitful is it. Like some invisible but 
powerful miasma, it gradually works upon the constitution, till 



44 THE SIN OF ASA. 

it has to all appearance almost undermined the vital principle. 
The soul is made aware for the first time of its fatal presence by 
some outbreak of transgression or some withdrawal of moral 
strength which at once confounds and prostrates. And if such 
be the power of this disease where men are aware of its power, 
and are using some precautions against it, what havoc must it 
make amongst those who are utterly careless from ignorance or 
presumption ! Oh ! what are the worst plagues that ever visited 
nations or cities ; what that scourge of the world, the Asiatic 
cholera, compared with the disease which the Fall of Adam 
brought upon our race! This is no local affection, confined to a 
city, district, or country. Neither is it limited to times and 
seasons. Wherever man is, at all times does it prevail. The 
seeds of it are sown in his nature; and while the utmost efforts 
to eradicate it still leave " remains " abundant to a humiliating 
degree, unchecked, it spreads with terrific rapidity and violence. 
Such was the state of things before the Deluge, when God — the 
omniscient God — " saw that the wickedness of man was great 
upon the earth, and that every imagination of the thoughts of his 
heart ivas only evil continually." All flesh had corrupted his 
way upon the earth. The constitutional tendency to this disease 
had been cherished and matured in every soul, and by contact 
and mutual encouragement they had increased its contagious 
virulence, till at length society presented one odious and putrid 
mass, requiring for its removal the waters of a flood. 

As this disease is a source of unhappiness in the person of the 
individual, so is it in the person of others also. How many 
hearts have ached — how many are aching this very moment, 
throughout our world, from beholding the influence of disease on 
objects of tender affection ! What anxious attendance, what 
painful watchings, what agonizing supplications ! But to those 
who are alive to its true nature, what disease in their relatives 
and friends can give them a thousandth part of the anguish which 
that of sin occasions ! May it not assume some forms, to which, 
even in the judgment of thoughtful persons, the death of a son 
or daughter, a brother or sister, would be infinitely preferable ! 
How many parents have been compelled to wring their hands in 
anguish, in seem"- their children covered with sin in some of its 
more hateful and leprous forms, and say, " Oh, that we had seen 
them die first ! " How many fathers and mothers have gone 



THE SIN OF ASA. 45 

mourning all their latter days, at beholding the sin and guilt and 
shame and degradation of their profligate children ! In times of 
literal sickness they have watched by the beds of these same 
children with a solicitude and painful sympathy which none but 
parents can know ; but it was pleasure compared with the pres- 
ent anguish. Oh, that the moral disease could be exchanged for 
the natural, and that where now there is a diseased soul there 
might be only a diseased body ! Gladly would they on this con- 
dition close the eyes of their dying child with their own hands, 
and commit its remains to the keeping of the grave. 

This leads me again to say that sin is a disease, because, like 
it, its natural issue is death I in the one case there is the death of 
the body, in the other of the soul. u Sin token it is finished ' bring- 
eth forth death" says the Apostle. He means that death to God 
and bliss, which consists in eternal destruction and banishment 
from the presence of the Lord and the glory of his majesty. 
This is the natural termination of sin, as the grave is of disease. 
There is this difference in the cases, however, that sickness, or 
the natural disease, must end in death, however long that issue 
may be postponed; whereas sin, or the moral disease, may be 
remedied so as not to present the fearful, natural result just men- 
tioned. Both, however, in themselves, unchecked from without, 
lead directly and speedily to temporal and eternal death, with 
the same certainty that bodies gravitate to the centre. 

2. Without tracing the matter further, we now see that sin is 
well called a disease, for that the points of resemblance between 
them are many; and that Asa lying on his bed in suffering is a 
picture of the moral condition of every man by nature. Now 
in passing to consider the conduct of men under the disease of 
sin, it might seem that the analogy must entirely fail, for that 
under this they are for the most part quite contented and inact- 
ive, whilst recovery from natural sickness is sought with anxiety. 
This, it must be admitted, is a melancholy truth. There is com- 
paratively little desire to escape moral disease, yet the difference 
is not so total as might at first appear. Men do not in all cases 
flee natural disease as eagerly as we might expect. They some- 
times trifle with it to their cost. They allow their thoughts and 
time to be so occupied ; they become so deeply engaged in the 
pursuit of honour, wealth or pleasure, as to disregard all premon- 
itory symptoms till it is upon them like a strong man armed, who 



46 THE SIN OF ASA. 

cannot be resisted or controlled. Worse than this, they indulge 
themselves in excesses which they know and feel are rapidly 
undermining their health; nay, when every instance of excess is 
attended with no little suffering immediately after. This fact 
plainly brings the conduct of men much nearer together in regard 
to these two diseases. But again, it must be conceded, after all, 
that though men in general seem so indifferent about the disease 
of sin, there is a secret uneasiness in every mind upon the subject. 
No matter how rapidly and headlong the passions may seem to 
flow in the direction of utter indifference ; there is amongst every 
class, rich and poor, learned and ignorant, an undercurrent of 
anxiety which however sluggish, is indubitably real. Sin is not 
loved and indulged for its own sake, but for the sake of the in- 
dulgences which are connected with it. It is these only which 
give the moral patient any contentedness in his dangerous condi- 
tion, and even these can do it only wdiile the fever of excitement 
which they produce is high. In the seasons of intermittance, he 
looks at the consequences, and with shuddering apprehension 
wishes he were healed. After all that can be said, it must 
be admitted by every being that has a conscience, that sin is an 
evil ; and of course, if an evil, to be avoided. Where is the man, 
if assured of the sweets which sin affords in some other way, 
would not as really desire to be released from it as from pain or 
any form of sickness? Asa then, in seeking relief from his dis- 
ease, is here also a picture of mankind more or less exact ; but 
unhappily like him, again, mankind do not seek it in a proper 
manner. As, according to some he sought it in the use of for- 
bidden means, so do they ; or else, as according to others, his sin 
consisted in using the means of healing with erroneous views and 
improper spirit • so do men, in spiritual things, commit the same 
criminal and fatal mistake. 

1. To get rid of the disease of sin men resort to forbidden and 
unauthorized means. To appease the sense of guilt, which is one 
part of it and the most prominent, because most immediately con- 
nected to appearance with the penalty, and to allay the fears 
which it occasions, how many strange, disgusting and wicked de- 
vices have they resorted to ! I shall not attempt to speak of what 
has been done by those destitute of the light of revelation. It 
more concerns us to think of the horrible superstitions of Jews 
and Christians in possession of God's Word. How the former, 



THE SIN OF ASA. 4:7 

though so often and with such glorious manifestations taught 

o ~ «... 

there is but one God, and that he only can forgive sins, still 
offered sacrifices on heathen altars, burned incense to the queen 
of heaven, and even made their children pass through the fires to 
Moloch ; and how the severest discipline continued through cen- 
turies was necessary to wean them from such absurdity and wick- 
edness. " What one nation in the earth? to use David's lan- 
guage, " was even like this people, even like Israel, whom God 
went to redeem for a people to him and to make him a name and 
to do for them great things and terrible f " " What nation was 
there, " as Moses asks, " so great, which had God so nigh unto 
them as the Lord their God in all that they called upon him for ?" 
a God who had passed by in all solemnity declaring himself " the 
Lord, the Lord God, merciful." Yet who does not know 
that the chief business of the prophets was to reprove them for 
going after strange gods ? And wherefore did they go ? Why 
did they forsake the Lord Jehovah and betake themselves to the 
worship of dumb idols ? Strange as it may seem, if we analyze 
their motives closely we shall find that it was a desire to escape 
the condemnation of sin. All superstition consists in this feeling 
misdirected. Jehovah they had sinned against, for what man is 
there that liveth and sinneth not ; and they might have returned 
to him in penitence and been accepted and forgiven. But pen- 
itence they did not feel ; reformation they did not desire ; to him 
therefore they could not go ; and yet again conscience kept them 
ill at ease. The very fear of him whom they had so ungratefully 
and wickedly offended haunted them. Their only resort, there- 
fore, since they were unwilling to return in faith and humiliation 
to the true God, was to go after other gods, vainly hoping that 
there was some other power in the universe which some way or 
other might screen them from their fears. This explanation will 
apply even when under national calamities they resorted to 
idol worship and foreign gods for aid. Conscious of guilt and 
unwilling to give up their sins they would not, they could not 
return to the infinitely holy God for succour and protection ; nay 
from him they dreaded rather the punishment which their sins de- 
served ; therefore they joined in the polluted superstitions of their 
neighbours and hoped for relief from the demons, real or imagin- 
ary, which they worshipped. Supposing Asa's sin to have been a 
seeking to charms and incantations which God had forbidden, how 



48 THE SIN OF ASA. 

exact the parallel between his case and that of the apostate 
Jews ! 

Bat let ns pass down to the times of the new dispensation : 
here we shall find more lamentable examples still of " seeking to 
the physicians" — of resorting to means of escape from the guilt of 
sin unauthorized of Heaven. I say more lamentable, considering 
the greater light which Christians enjoy. In the New Testament, 
the proper and only remedy is declared w~ith a clearness not to be 
mistaken. It is the blood of Jesus Christ which cleanseth from 
all sin. We are said to be justified by faith in his blood. And 
while there is no other name ^iven under heaven amono; men for 
this purpose, he that cometh to Christ is freely justified from all 
things, from which he could not be justified by the law of Moses 
or any other law of works; and being now, in this life, justified 
by grace through faith, he has peace with God and rejoices in 
hope of eternal glory. Such are the declarations of the Apostles 
of Christ ; speaking by Christ's authority, whilst through the Gos- 
pels the voice of Christ himself may be heard echoing the same 
precious truth in tones of the utmost tenderness and sweetness. "I 
lay down my life for the sheep " of my flock. " Come unto me, 
all ye that are weary and heavy-laden, and I w T ill give you rest." 
But alas ! this way of life — so plain, so simple, so beautiful 
so full of mercy and so safe and certain — yea, this only practi- 
cable way of life, though so condescending to human weakness 
and contrition, is offensive to human pride and impenitence; and 
therefore it is forsaken for other ways less offensive, by those 
who, while they refuse to enter by that door into heaven, feel that 
some way of admittance ought to be sought after and provided. 
Now what are these ways? Brethren, you are aware that the 
melancholy answer is to be found on almost every page of eccle- 
siastical history. In every age of the world since our Lord's 
ascension, men have been systematically and laboriously forsak- 
ing the fountain of living waters. In the days of the Apos- 
tles, many of the Jewish converts sought justification in the use of 
the now obsolete and abrogated ceremonies of the Mosaic ritual ; 
and depended so cordially and exclusively upon them that, as St. 
Paul gave them to understand, Christ could profit them nothing. 
In the days of persecution which followed for a long time after, 
we see the same spirit showing itself in various ways, amongst 
the rest, with some individuals in a most extraordinary thirst for 



THE SIN OF ASA. 49 

martyrdom. Christ died for our sins and rose again for our jus- 
tification : and so, as he himself declared, finished the work of re- 
demption ; jet these persons seemed to fancy that by their own 
death they could add to the death of Christ, and the more effect- 
ually and certainly cancel their own sins and justify their persons 
before God ; so relying upon a righteousness of their own, in the 
face of that solemn Scripture, " cursed he the man that trusteth 
in man, and maketh flesh his arm, and whose heart departeth 
from the Lord y for he shall he like the heath in the desert and shall 
not see when good cometh." Again we find, from the days of the 
Apostle downward, multitudes of Christians retiring from social 
life to the desert, and there spending their days in mortifying the 
body and torturing the soul, with a view the more effectually to 
recommend themselves to heaven. But who required this at 
their hands ? Though it gained these deluded creatures a high 
name amongst their superstitious contemporaries, it was directly 
contrary to the social, benevolent, active and cheerful and gra- 
tuitous spirit of the Gospel. Nay, is it not expressly condemned 
even by " the letter" as will worship and " voluntary humility " % 
This also then was a " seeking not to the Lord, but to the physi- 
cians." In like manner we find not mere monks, but men, ming- 
ling in society as active members, going to the tribunal of the 
confessional, and there exposing the utmost secrets and sins of 
their hearts that the authorized officer, so thought, may affix the 
proper and proportionate penance, which when endured is to 
cancel all their guilt. Costly offerings perhaps are exacted, or 
long fastings, or many prayers, or painful bodily exercise ; yes, 
they are exacted and submitted to, while the language of Scrip- 
ture is, " Wherewithal shall 1 come hefore the Lord and how my- 
self hefore the most high God f Will the Lord he pleased with 
thousands of rams or ten thousands of rivers of oil f Shall I 
give my first horn for my transgression, the fruit of my hodyfo?' 
the sin of my soul f " "He hath shown thee, oh, 7nan, what is goody 
and what doth the Lord require of thee hut to do justly, to love 
mercy and to walk humhly with thy God" Once more. We find 
this inspired warning on record : " Let no man heguile you of your 
reward in a voluntary humility and worshipping of angels, in- 
truding into those things which lie hath not seen, vainly puffed 
up by his fleshly mind" What notwithstanding do we behold? 
We see men who profess to believe this record, under the un- 
4 



50 THE SIN OF ASA. 

easiness of conscious guilt and with the reluctance, which the 
want of true penitence implies, to go to God, rushing into the' 
practice here so expressly condemned, and "seeking'' in prayer 
to created beings, not the uncreated, to the physicians, not the 
Lord. In the same spirit when they profess to go to Grod for 
pardon and acceptance, to whom is it they look to gain them a 
hearing and prefer their suit ? To the Virgin Mary, to Apostles 
and Evangelists; nay, more and rather, to the very equivocal 
characters called Saints, of the darkest and most superstitious 
ages of the Church. But why speak of these their patrons, these 
spurious saints of the middle ages ? In a matter of this kind, 
the difference between them and an inspired Apostle is of no 
manner of account. " There is one God and one Mediator between 
God and man, the man Christ Jesus" and he that supplies 
another mediator, whether an angelic or human being, whether a 
good man or a bad, is equally interfering with the ordinance of 
heaven, is equally guilty of resorting to the physicians, and not 
to the Lord. 

I mentioned at the outset that the disease of sin might be con- 
sidered in a two-fold aspect, in relation to its guilt and in relation 
to its pollution. E"ow most of the erroneous courses enumerated, 
with a great many more that might be detailed, were and are 
designed mostly for the removal of the guilt of sin. This is the 
first thing a troubled conscience seeks, and this the heart of every 
man seeks, whether subdued and penitent, or not. But many of 
these same courses have been adopted to remove also the pollution 
of sin, and cherish holiness in the heart ; in a word, for the pur- 
poses of sanctification. "With this view men were commanded to 
abstain from meats, and obeyed the command e^en to extremes. 
Abstinence is good as a means of repairing the damage done to 
the body by excessive indulgence; but in this view it is a cure. 
It is also good for the reason that it reduces the bodily system to 
order and healthy action, and thereby releases the mind from thral- 
dom, and leaves it freer to think and feel and act after a spiritual 
manner. But the persons spoken of enjoyed and practised this 
abstinence from meats as sanctifying because punitive. It was a 
torment to do it, and therefore good. On the same principle, others, 
as a means of sanctification, punished their bodies with stripes, and 
submitted to various other voluntary penances. That it was not 
justification alone but sanctification also which they sought, is 



THE SIN OF ASA. 51 

manifest from their language, and also sometimes from the very 
form of these penances. Heavenly-mincledness is required of 
Christians and constitutes part of a holy character. As a means 
of attaining it some of these devotees punished themselves by 
confinement to the top of a lofty pillar for years together — even 
for life; vainly imagining that, by being thus lifted up from the 
literal earth, they brought themselves nearer to a spiritual heaven. 
It was with the same mistaken and pernicious notion that from the 
Apostles' days an increasing number — a rapidly increasing, and 
soon an overwhelming number — of the early Christians began to 
exalt a life of celibacy as pre-eminent in holiness and to rev- 
erence the monastic as more than human — as angelic. Being 
unlike the ordinary life of mankind, they seemed to fancy it 
must be like the life in heaven. These were Christians, let it be 
remembered, who, in seeking after holiness, thus sought, not to 
the Lord but to the physicians. These were men who had the 
Scriptures in their hands, in which many of these practices were 
expressly condemned and all impliedly. St. Paul warns Timo- 
thy against men who should arise under the Christian dispensa- 
tion, who should thus " depart from the faith, giving heed to 
seducing spirits and doctrines of devils ; " "forbidding to marry, 
and commanding to abstain from meats, which God had created 
to be received with thanksgiving of them which believe and know 
the truth." And, whilst these things are thus condemned as acts 
and usages, the view with which they were performed was equally 
inconsistent with the Word of Grod. " It is the spirit that quick- 
eneth, the flesh proflteth nothing/ the words that 1 speak unto 
you, they are spirit, and they are life." " Meat commendetli us 
not to God." " Sanctify them, through Thy truth. Thy word 
is truth." But in truth it was hardly necessary, one is ready to 
think, that anything more than the experience of previous ages 
was requisite to set men right upon the subject. Had not the 
ancient Gymnosophists tried, fully tried these expedients? and 
had not their utter failure to attain holiness, or anything but 
singularity and spiritual pride, been notorious enough without 
any more experiments? And has not the Christian world seen, 
from the example of the Hindoos, Burmese, and other Eastern 
nations, that such expedients for the cleansing of the soul are 
natural to the superstitions of Buddhism and Brachmanism, and 
therefore likely to be exotics to Christianity? Nay, more; had 



52 THE SIN OF ASA. 

not the Christian Church full experience within its own limits of 
the anti-Christian and pernicious tendency of such unauthorized 
expedients for purifying the soul? Did not the spirit of Christ 
and all sound morality vanish, just in proportion as such opinions 
and practices prevailed ? Yes ! and were not the vices which 
appeared, just those which it was professedly the special aim of 
these measures to suppress, showing that it was not bad seed that 
had been sown, but wrong seed ; not imperfect wheat but tares? 

Christians, in such conduct as I have been describing, act as did 
Asa, when he resorted not to the Lord but the physicians, meaning 
by that, sorcerers, charmers, and wizards. But, supposing his sin to 
have been a resort to physicians, properly so called, still the coun- 
terpart of his conduct may be found in the Church, in regard to 
spiritual things. In the former case, he used unauthorized means 
of cure ; in the latter, authorized means of cure in an unauthor- 
ized way. In nearly all the instances I have been speaking 
of, Christians used forbidden means of spiritual healing. It 
remains to show that they have used and do use authorized and 
proper means in an improper and ruinous way. The examples, 
hitherto, have been taken from the corrupt Christianity of the 
early and middle ages ; we now find our examples everywhere in 
primitive and Popish and Protestant times ; yes, as far back as the 
Jewish and Patriarchal times. It is a standing besetinent of the 
human mind everywhere in the use of religious ordinances to 
rest in them as the end, and expect benefit from the external 
performance. I need not say that such ordinances are neces- 
sary, and even indispensable. They always have been used and 
always must be. Those who profess to discard them, virtually 
retain them. They are inseparable from religion in any social 
form. They are as necessary, also, in its individual form. They 
are as naturally connected with it, in one degree or another, as 
language with thought. Over and above all this, God hath 
expressly enjoined them ; and, in every such case unquestioning 
obedience belongs to man. But this by no means prevents them 
from being to the unwary a stumbling-block and occasion of fall- 
ing. If temptation was found in Paradise, close by the tree of 
life, why not in an imperfect Church in a fallen world ? 

There is no anterior improbability, then, that the most sacred 
and Scriptural ordinances of religion may be perverted ; and 
melancholy facts without number show that they have been. No 



THE SIN OF ASA. 53 

error whatsoever lias prevailed so extensively. For one instance 
of error in the opposite direction, one thousand may be found in 
this. The ground of it is found in the natural condition of the 
human mind. " The natural man receiveth not the things of the 
spirit: they are spiritually discerned." As a natural man he 
receiveth and discern eth only natural things. To this he is used 
from his earliest childhood. He begins existence with them ; 
and continued intercourse with them is necessary to the continu- 
ance of existence. They first occupy his thoughts, first fill his 
heart, first employ his hands. For them he has an instinctive 
adaptiveness to which reason gives enlargement and habit fixed- 
ness. In them he is at home — in his element — as mnch as 
beasts on land and fishes in the water. Life, it is said, springs 
out of a state of things in which one thing is set over against 
another; not in the way of opposition but of correspondence 
and mutual adaptation. Such a relation subsists between man 
and his natural circumstances, and the result is natural life. 
But there is not the same mutual adaptation between man and 
the spiritual world ; nay, there is alienation and opposition ; the 
Scriptures call it enmity. Hence it is, that when spiritual things 
are represented by outward things, and the observance and per- 
formance of both are enjoined upon us, we are ever prone to rest 
in the sign and neglect the thing signified. To do so is natural, 
easy, pleasant ; whilst to look through outward emblems to the 
truth meant therein to be exhibited, and thence to that God of 
all grace, through whom alone even truth can profit, is not nat- 
ural, is hard, is, to our fallen nature, unpleasant. Under such cir- 
cumstances is it any wonder that in all ages of the Church, men 
have been ever ready to rest in the outward part, to magnify 
it, to endow it with mysterious power of which the Scriptures 
say nothing, to look to it as possessing of itself a saving efficacy? 
Is it wonderful either that, as history sadly testifies, the terms 
employed by inspired men to designate the internal and spiritual 
things signified, by degrees lost that meaning and came to be 
applied as the appellatives of the mere signs; that to be born 
again came to mean, to be baptized and to receive Christ as the 
food of the soul, to eat and drink the emblems of his body and 
blood ? If to show by what process of mind one might be led to 
adopt such errors is to account for them, they are as intelligible 
as any common event. 



54 THE SIN OF ASA. 

Now the grosser forms of superstition which consist in resting 
in the means of grace we, in the present age and country, are 
hardly liable to adopt, but to the more refined and subtle, we are 
much exposed. When religion, as a matter of the heart and a 
truly spiritual thing, is low, whether in a people or an individual, 
it is just the error he is most exposed to. Once the forms of 
religion have been adopted, they are seldom entirely cast off, 
unless religion itself is utterly abandoned. They continue to be 
used, but it is as Asa used means for his restoration to bodily 
health, without a direct application to and dependence upon God. 
A blind, unthinking awe is felt in participating in these ordi- 
nances, but there is no active and intelligent communion with 
Christ in them, there is no lifting up of the heart to the Lord, there 
is no faith. When persons, whose religion, as an experimental thing, 
has declined, look forward to the seasons for such observances — 
with what feelings do they look ? In truth, as a general thing they 
have little feeling of any kind. The most erroneous and supersti- 
tious views are compatible with an almost total want of feeling; 
even as they usually originate, in the first instance, often in this 
very insensibility. There may be, as there ought to be in every 
case, great external reverence. There may be also a kind of solemn 
awe, kindred to that which is felt by every class of religionist, 
in every age of the world, in connexion with the outward ordi- 
nances of religion. But after all, there is little that deserves 
the name of feeling, and that little, in the next place, is very 
superficial. It is in the sensuous, rather than in the spiritual 
part of man's being. It goes not down into the depths of his 
nature. The evidence — the decisive evidence of this is, that it is 
so evanescent. It lasts while the external rite continues to be 
performed, perhaps, and then passes away. It lasts while the 
subject of it is within the consecrated walls of the house of God, 
but leaves him, when he passes the threshold to depart. 

But such as they are, and even while they last, they are not 
what they ought to be. They are not intelligent. They are not 
exercised in view of pure truth. The ordinances to which they 
pertain are not regarded as appointed means of grace operating 
upon intelligent souls in an intelligible manner, by presenting 
vividly to our minds the most interesting and important truths, 
and as working on our enlightened sympathies by associations 
the most sacred. They are not looked upon as occasions appoint- 



THE SIN" OF ASA. 55 

ed and blessed of Heaven, for special heavenly communion in 
which the soul vows a vow unto the Lord anew, and the Lord, by 
visible signs and tokens, happily adapted to touch our hearts, 
ratifies our act and confirms the purpose of self-dedication. 
They are not viewed as occasions of recognizing the existence of 
that invisible society, called the Church Universal or Catho- 
lic, which consists of all who have in times past believed, or 
may hereafter believe, on Christ's name ; and of renewing and 
strengthening the bonds of love and devotion between ourselves 
and the children of God on earth and in heaven. They are not 
observed as opportunities of proclaiming to the world our trust 
in Christ Jesus as the only Saviour of sinners, and of showing 
forth before all men his life, death, resurrection, and ascension, 
till his coming again. In fine, they are not approached as occa- 
sions of special interview with the Father of our spirits, in which, 
by prayer and meditation of his Word, we prepare our hearts to 
draw nigh to Him, that we may receive those fresh supplies of 
grace, which pilgrims heavenward feel they so much need. 

Instead of the views thus briefly stated, and which of themselves 
are enough to give any and every ordinance of religion to which 
they are applicable a value and importance, which cannot fail to 
secure their conscientious observances ; instead of all this, these 
ordinances are approached as a certain something which is to 
operate as a charm. The idea might be renounced and con- 
demned if an explicit sanction were asked for it; yet it is uncon- 
sciously entertained. The good to be derived from it is not 
clearly understood, and therefore not intelligently sought. It is 
approached and observed as in some way connected with per- 
sonal salvation. It is participated in because it is thought safest 
so to do, in view of certain Scripture declarations bearing upon 
them. These ordinances may be called channels of divine grace, 
but what that grace is, how it is to be received, and what are its 
fruits and evidences, is not duly considered. These persons 
understand that they must in some sense do something, that they 
may inherit eternal life; and the observance of such rites they 
consider more necessary than any other prescription, having per- 
haps a double efficacy, first of themselves and then as substitutes 
for certain qualifications of heart, about which the Bible speaks 
often and strongly ; therefore they are observed. They are ends, 
not means. Or if means, means of inherent efficacy, not means 



56 THE SIN OF ASA. 

by mere positive appointment, deriving all their efficacy from 
the promise and through the faith which embraces that promise. 
They are a task, not a spiritual pleasure ; a duty, not a privilege. 
They are instruments by which to justify the soul before God, 
not ways in which the already justified goes to God for com- 
munion, for strength, for consolation, for joy. They are sought 
to, not God in them ; and thus do they become, because they are 
so made by the carnal, unspiritual errors of men, hindrances 
rather than helps in the matter of religion. Their conduct is 
the exact counterpart of Asa, who sought not to the Lord, but to 
the physicians. The consequences also are analogous. This ex- 
clusive reliance upon the physicians was the occasion of death to 
the king of Judah. This unintelligent and unspiritual use of, 
and reliance upon, the ordinances of the Gospel sends moral 
death into the soul. Dear brethren, let us beware of this. Let 
us take heed lest we have to say of the externals of religion, as 
St. Paul said in another application, " the commandment which 
was ordained to life, I found to he unto death. For sin, taking 
occasion by the commandment, deceived me, and by it sleiv me" 
These ordinances deceive us when we use them for purposes, and 
in a way and manner not sanctioned of Heaven. " The law " 
pertaining to them "is holy, and the commandment holy." It is 
our manner of observing it that produces all the mischief. That 
the mischief may be great, the history of centuries of darkness 
and superstition proves ; and if the evil could thus spread itself 
over Christendom in years gone by, may it not still find a place in 
individual souls ? Most assuredly. It behoves us then to be on 
our guard, and to use Gospel ordinances as not abusing. How 
this is to be done, except so far as already hinted, cannot at 
this time be shown. I can only, further, repeat, that the case of 
Asa is a case in point, and full of instruction. Had he sought 
to the Lord as well as to the physicians, he might have recovered. 
Should we seek the Lord in his ordinances, we shall recover. 
And, on the other hand, as he sought not to the Lord, and so 
died, so if we seek not to the Lord, but his ordinances, spiritual 
death must inevitably follow. 



THE MODE OF THE SHOTER'S JUSTIFI- 
CATION BEFOEE GOD. 



Job ix : 2. 

— How should man be just with God ? 

The question of justification is confessedly a most important 
one. We come to this conclusion whether we look at the large 
space it occupies in the discussional parts of the New Testament, 
or at the history of the Christian Church, or at our own experi- 
ence as Christians. But though important, like the doctrine of 
the Trinity, and some other fundamental questions, it is not 
without its difficulties. Under the cover of these difficulties, 
indeed, the truth upon the subject has, by deluded or designing 
men, in all ages more or less, been kept back, perverted, or 
openly opposed. While therefore, as an important doctrine 
we should bestow much attention upon it, as one of some diffi- 
culty, our attention should be close, serious, and prayerful. 

The question is, how man is justified before God. We speak 
of man as he is now found in the world — fallen, guilty, and 
polluted. How Adam, while a lawful occupant of Paradise, was 
continued in the favor of God, is not a question that directly 
concerns us, for the reason that his circumstances were so entirely 
unlike ours — rather so contrary to ours. Yet as he was our 
progenitor and in some sense our " federal head ;" as our history is 
a consequent of his ; as our present state was superinduced upon 
another ; it may help us to a right understanding of the subject 
of our justification to consider how he, up to the moment of his 
fall, was justified before God. By comparison and contrast most 
of our conscious knowledge is attained. 

Man was made upright at the first. The first action of his 
nature in its several parts, was in harmony with the laws pertain- 
ing to each, and so for some short time it continued. When I 
speak of the laws pertaining to each part, I mean those of mat- 



58 

ter and of mind, of body, sense, and intellect. There was no 
disorder in his corporeal system, tending to dissolution ; there 
was no rebellion amongst his passions, leading to excess ; there 
was no disobedience in the intelligent will. God had laid a 
prohibition upon him, and to the observance of this he had 
promised his continued favour, and to the non-observance, he 
attached the forfeiture of that favour. The trial here was not 
whether man would attain to the divine favour — for he was already 
in possession of it — but whether he should retain it / the proba- 
tion was one of preservation, not acquisition. The clanger to be 
apprehended, for danger is involved in the very notion of a pro- 
bation, was, that Adam might fall, not that he might not rise, 
as is the case with us, his descendants. 

Now here the question arises, how Adam was kept, as long as 
lie stood in a state of acceptance before God ? i. e., how Adam 
was justified, so far as the term justification can be predicated of 
him? The answer is manifest enough: he continued in the 
divine favour as long as he obeyed the law, or " kept the com- 
mandment " imposed upon him : he was, in other words, justified 
by works. !Now we are led here to remark that there is nothing 
evil necessarily in the idea of justification by works. As under 
existing circumstances it becomes the duty of the ministers of 
God to speak against it, and utterly discard it, as impossible for 
man ; we are liable unconsciously to slide into the notion, that 
the thing would be evil even if it were possible — that it is evil per 
se. But not so. Supposed possible, it is the true and proper 
way ; yea, it might with all logical propriety be assumed to be 
the only way, until the contrary was established. Conscience 
approves it. According to the very plausible argument of Dr. 
Owen, conscience naturally knows of no other mode of justifica- 
tion, and where that is impossible, she gives the offender over 
to condemnation and despair. If hope ever visits him again, 
it is not because she has been sent upon this errand of mercy 
and consolation by conscience : Conscience knows of no justifica- 
tion but that of works. This mode of justification is equally 
approved by the reason, when she looks at the character of God. 
As a holy being God must delight in virtue, and what he de- 
lights in must be happy — must be blessed. Once more Scrip- 
ture expressly sanctions this position. "If there had been a law 
which could have given life," says the Apostle, "verily right- 



59 

eousness had been by the law.''' "When it is possible, the first, 
the obvious, and the legitimate, the natural mode of securing 
the divine favour is, by a perfect obedience, in one's own person, 
to the divine commands as contained in the moral law. In this 
way, accordingly, Adam was justified, until that critical and fear- 
ful moment when he first sinned against God. 

We have now to consider how Adam's posterity are justified. 
It is a priori probable that they are not justified in the same way 
that he was. Their circumstances are so different. He was in- 
nocent, tliey are guilty ; he was pure, they are impure ; he was 
strong, they are weak. In the case of such a contrast, or, rather, 
such direct contradictoriness, the presumption is, at the very first 
view of the subject, that if justification is obtainable for us at 
all, it cannot be as it was attained by our progenitor in his 
innocence. And what a glance suggests, close inspection here 
confirms. A holy God who sees things as they are, and acts ac- 
cordingly, (for the knowledge, will, and power of God co-operate 
in perfect unity,) cannot treat the guilty just as he treats the in- 
nocent : that would be to erase all moral distinctions; that would 
be to do violence to God's own nature ; yea, thai would be to give 
a direct sanction to transgression, and encourage his creatures to 
sin, that grace might abound. But all these inferences of rea- 
son are more than ratified by Scripture. Scripture everywhere 
gives us to believe that God is of purer eyes than to behold 
iniquity with complacency in any degree ; and that though he 
has not, in the case of mankind, visited sin with condign, prompt 
and final punishment, yet that his very clemency is modified by 
his holiness, (just perhaps as originally his justice was modified 
by his clemency,) and accordingly, that he must order his dis- 
pensations towards them so, that mercy and truth shall meet to- 
gether, and righteousness and peace shall embrace each other. 
In other words, the Scriptures teach us, that if God justify the 
ungodly, he must still be just himself in that act, that act which 
might seem to set aside all justice. 

From all this it follows, that the Gospel mode of justification, 
whatever it may he positively, to speak negatively, cannot be the 
sams as the Paradisiacal ; in other words, it cannot be by works. 
But what is it positively ? The question is in itself one of vast 
profundity, of such depth that man by his own plummet line 
could never have sounded it. From a general knowledge of the 



60 MODE OF THE SINNERS JUSTIFICATION BEFORE GOD. 

attributes of God, no one could with any certainty determine 
what lie would do with man once fallen into sin ; much less 
could he conjecture how, if he should choose to spare him, such 
mercy would be administered. As the thing itself belongs to 
God ; so does the knowledge of it, and we can know only as it 
has pleased him to instruct us. 

Now a knowledge of this subject must embrace two things, 
viz., what God has done to this end — to make justification pos- 
sible, and what man does when it become actual ; and accord- 
ingly on both points holy Scripture has instructed us. It has 
pleased God to save us, not arbitrarily, but vicariously. He has 
not cancelled our sin, as a man might cancel the obligation of 
an indebted neighbour, by simply drawing his pen across the 
record in his ledger. This may do for a creature in relation to 
his fellows — a creature who has reason every day to pray, "for- 
give us our debts as we forgive our debtors." But it would be the 
very climax of presumption in us to assert that therefore, i.e., 
because this method suits us, God might do the same. God has 
done the same. And what, in view of the great disparity of the 
two cases, reason would say was a presumption not to be indulged 
in without evidence, Scripture declares to be utterly without 
evidence, and even contrary to the fact. We are told in Holy 
Writ that God the Father has given his Son to be a "ransom" 
for us, a " sacrifice for our sins" a "mediator between him 
and us" the " only name under heaven amongst men whereby 
we can be saved." The Father hath laid in his atoning death the 
foundation of our hopes, the "elect corner stone" of our salvation. 
If we would go to God, we must go through Christ. He has 
been formally appointed of heaven " the way, the truth, and the 
life." This, briefly, is wdiat God hath done through his eternal Son 
towards the justification and salvation of mankind. By the Holy 
Spirit and through that Son he hath also granted to mankind, 
besides an offer of pardon, an offer of assistance, yea, assistance 
in the very offer. Not only does the Son say, " Come," but 
the Spirit also says " Come," and teaches the bride, the Church, 
to re-echo the invitation, " Come." All things are ready. The 
marriage supper is prepared. The privilege of participation the 
Son hath purchased, and the Holy Ghost not only gives the 
invitation outwardly, but presses the heavenly blessing upon our 
acceptance — so presses, that those who are not found at that 



MODE OF THE SINNERS JUSTIFICATION BEFORE GOD. 61 

spiritual and eternal and blissful banquet at the last are excluded, 
and excluded only because they have " quenched the Spirit" 
" resisted the Holy Ghost" and " trodden under foot the Son 
of God." 

We see what has been done on the part of God for the justifica- 
tion and salvation of our race. He has established a mediator- 
ship of atonement and a mediatorship of assistance; the one to 
expiate our guilt and re-establish such relations between God and 
man as will allow the return of man to the divine favour and bless- 
ing ; and the other to excite man to seek the inheritance he has 
lost — to enlighten his mind, to suggest good thoughts, to infuse 
good desires, and to enable him, otherwise utterly unable, to 
execute all holy resolutions. The former of these great me- 
diatorial works has in one view of it been accomplished. It was 
done once for all on Calvary. Then and there was made a full, 
perfect, and sufficient sacrifice, oblation, and satisfaction for the 
sins of the whole world. The eternal Son willingly offered him- 
self, and bled and died. The eternal Father as graciously ac- 
cepted the sacrifice, indicating this by the recovery of Jesus from 
the grave, and his reception up into heaven. Merely as a pro- 
pitiatory act, the mediation of Christ is complete, " it is finished." 
Nothing more is necessary than that it be applied, and this be- 
longs, on the part of the Godhead, rather to the eternal Spirit. 
Now the mediatorship of the Spirit began the moment the 
Gospel was first preached to fallen Adam. So indeed did the 
mediatorship of Christ, i. e., God began immediately to have pros- 
pective regard to the scene one day to be enacted upon Calvary ; 
but though the Lamb was thus slain, in the divine purpose, from 
the foundation of the world, the actual offering of the victim did 
not take place for four thousand years from that time. Not so 
the mediatorship of the Spirit. That could not be one moment 
deferred. In the other case a decree on the part of God, and a 
promise made to man answered every purpose ; it removed every 
obstacle, on the part of God, to the recovery of man. But vain 
would have been the mere promise of the Spirit : that could never 
rescue a soul from the power of sin : in order to that, to render the 
salvation of men subjectively possible, the Spirit must be actu- 
ally and immediately given ; larger measures of spiritual influence 
might be postponed to a future day, but if Adam was again to be 
put into a state of grace and probation, some measure (what, 



62 

God only could determine) must be immediately bestowed. It 
was bestowed, and since then lias been dispensed more largely 
to mankind, especially since the day of Pentecost. Since then 
also, as it is our blessed privilege to know historically, the victim 
has been offered and accepted: fire, as it were, has visibly come 
down from heaven to consume it in token of acceptance. 

We see then, I repeat, that everything needful has been done 
on God's part for our salvation ; and it remains that we consider 
what is necessary on the part of man. Now this may appear to 
some, at first sight, a dangerous way of viewing the subject. 
So anxious are they (and the feeling should ever be respected) to 
secure God the glory, that they are unwilling to hear that man 
has anything to do in the premises, lest, in doing it, a feeling of 
self-exaltation should creep in. But it is not designed so to rep- 
resent the matter, as to leave an opening for such feeling, and 
the sequel will show, I think, that, whether designed or not, 
that is not the legitimate result of the view now to be exhibited. 
I am not about to establish a claim of merit on the part of man, 
or to allow, for a moment, that it can be established. Neither 
am I going to touch the delicate question of the relation of the 
divine and human agencies which are exercised in the actual 
turning of a soul : I am rather inclined to think that an enquiry 
which would never be prosecuted, in reference to the individual, 
by one who rightly understood that highly spiritual subject. 
These topics are entirely foreign from my purpose. I merely 
design to say, that when a man is justified, as justification takes 
place on the part of God ; there must be something correlative to 
it on the part of man — man must do something also. This great 
act of God must find some response in the heart of man. Sup- 
pose a decree, in the sense of a simple declaration, to go forth 
that this earth, once blessed and then cursed, is to be blessed 
again ; we do not look for any intelligent recognition of the 
announcement from the clods of the valley, we do not expect to 
hear the stones cry out in gratitude, and for the simple reason 
that they are unintelligent. As the earth now waits the final 
conflagration in unconscious passiveness, so would it await any 
other destiny. It is but brute matter, and while such must 
slumber on, knowing nothing, feeling nothing, doing nothing, 
influenced by nothing but the actual application of physical 
force. Not so man : he is an intelligent creature, for the Spirit 



MODE OF THE SINNEK/S JUSTIFICATION BEFORE GOD. 63 

of the Lord hath given him understanding. When, therefore, 
God justifies him, justifies the individual — makes that subjective 
to the individual which before was only objective to the race — 
we look for something corresponding therewith on the part of 
man. By this, moreover. I do not mean any and every conse- 
quent, however diverse and distant, which may result from his 
justification. I am not looking at the peace which may flow 
from it, at the holiness of life which may follow, or at the glori- 
fication of man's whole nature which is the consummation of 
God's act of justifying. I am inquiring for something more 
sj3ecific than that, even the frame of mind which receives the 
justifying act, as the eyes receive the light, or the ear the voice 
of melody. When we have determined what that is, why it is, 
and why it is not something else, we have laid a foundation for a 
complete understanding of the great doctrine of justification. 

Now, as we found it a priori probable, the same ground of 
justification would not be used, on the part of God, in the case 
of a fallen and an unfallen being, and that facts, as revealed in 
Scripture, confirmed the presumption, so we may likewise pre- 
sume that, on the part of man, and in relation to what man has 
to do to give subjective reality to justification, there will be a 
difference in the two cases. The state of mind in reference to 
God who justifies, and regarded as in the act of justifying, can- 
not be the same in cases so diverse. They call for different views 
and feelings. There must needs be in a fallen, guilty, and pol- 
luted creature emotions which were at first unknown in Paradise. 
Deep penitence befits him, pungent sorrow, bitter self-reproach, 
and utter self-loathing ; and, as the outward-bound thoughts and 
emotions of love and adoration which a sinless being must first 
feel towards its Creator, when it becomes conscious of its holy 
and happy existence, must never cease or abate, yea, must go on 
increasing forever, so these introverted exercises of heart-felt and 
conscience-felt abasement must ever continue in the bosom of 
him who has fallen and has repented. To suppose these humble 
and self-condemning feelings to cease or slacken, is to suppose 
the penitent become impenitent. And if we look to the honour 
of God, or the exigencies of his moral government, we come to 
the^same conclusion. As his honour requires that the obedient 
should continue obedient, so does it require that having disobeyed, 
they should repent and cease to be disobedient : it is, in truth, 



64 

the same spirit in both cases, only adapted to the diversity of the 
circumstances. Whether his justice and holiness could be satis- 
fied with this, is not the question. Scripture tells us they have 
not been, but still we see that they require this, and we do not 
see, and cannot believe that anything else could, with propriety, 
be recommended by one of us to an offender against righteous 
law. The enforcement of these same feelings is necessary to the 
support of moral government. Admit that he who has broken 
the law may carry the same head, wear the same aspect, exercise 
the same feelings towards himself and his God, as the man who 
has never offended, and you overthrow the divine sovereignty 
and remove the landmarks between right and wrong. Now from 
all this it follows, that if God should, in mercy, justify the un- 
godly, it must still be in such a manner as shall not conflict with 
these first and manifest principles ; and the Gospel, therefore, 
must have some contrivance by which men may attain to justi- 
fication without impairing the divine government or degrading 
the divine character, or thinking highly of themselves. 

What then is that contrivance ? There is a way for every- 
thing, and that way must have reference to the nature of the 
object to be attained, and the state and character of all the 
parties concerned in it. The way in which Adam, before his 
fall, continued in he favour of God, corresponded with his own 
nature, as yet pure and innocent, and with the justice of God, 
upon the foundation of which attribute he stood, while he re- 
mained in Paradise. So the way in which we, his descendants, 
are justified, if indeed God has been gracious to us, must suit, in 
like manner, our altered circumstances. Now I have just shown, 
or rather hinted, some of the points in our change of condition, 
and some of the principles which must needs be regarded, in ar- 
ranging the method to be adopted for man's restoration to the 
divine favour. What then, I ask again, is that way? 

It is not, cannot be, the way of works. By works I mean 
acts of the soul done in precise conformity with the whole moral 
law in order to justification thereby. This cannot be the way of 
our justification before God : it was the way of Adam's justifica- 
tion, and is exactly adapted to innocent and unfallen creatures ; 
but for that very reason, is totally unsuited to us. This appears 
manifest at the first glance from the statement which has been 
made. What suits Adam in Paradise cannot suit us, driven out 



MODE OF THE SEINER'S JUSTIFICATION BEFORE GOD. 65 

into the wilderness of sin and guilt. And the longer we muse 
upon the subject, the plainer and more certain this becomes. 
We see that the contrary supposition is presumptuous, and must 
be most offensive in the eyes of Heaven. Suppose we could, 
from this moment onward to the end of life, obey the moral law 
unfalteringly, yea, as perfectly as Adam in the days of his in- 
nocence, or as the most holy and established angel that now 
worships before the throne of eternal purity and justice; all this 
would avail us nothing, unless we could also, at the same 
time, recall the past, roll back the wheels of time, undo all that 
has been done, begin life anew, and live over again in perfect 
innocence the years that are gone; so that the retrospect of our 
history would present nothing but one unbroken golden tissue of 
obedience. Any other view is, even in reason's eye, presump- 
tuous ; it is assuming that the moment a rebel against God ceases 
to disobey, God must treat him as though he had always per- 
severed in obedience. It is requiring him to confound the char- 
acter of the innocent and the guilty, and treat them both on the 
same principles, and in the same way. To refer to the atone- 
ment here as putting a difference between these two classes is 
not to the point. We are not inquiring now what God, on his 
part, has done in consequence of his purpose to justify sinners ; 
but whether this change in his administration does not involve a 
corresponding change in the conduct of the sinners who seek to 
be justified, and in the mode in which they should set about 
seeking it, and what that state of mind is. In other words, we 
are enquiring, as the correlative to justice and law on the part of 
God is obedience on the part of man, what is the correlative to 
mercy and the atonement ; and we are maintaining that it must 
be something different in this latter case from what it is in the 
former. We are maintaining, that it cannot be that self-satisfied 
feeling (I use the term in no bad sense), which belongs to him 
who has fulfilled the law, for that God could not for a moment 
allow it. To allow it would be to sanction that which was out 
of place and false in principles, even though, for the present, the 
sinner had become perfectly obedient. His present obedience, 
however perfect, could not undo past disobedience ; and He, 
therefore, who is the same yesterday, to-day, and forever, in His 
unerring wisdom and absolute rectitude, must not only see, but 
also practically regard, the difference. I have been supposing 
5 



66 

the returning sinner to be perfectly free from all further sin, 
from the moment of his return ; but this is a supposition which 
has never yet been realized, and never will be. Scripture forbids 
us to expect it. It is made our bounden duty to aspire after sin- 
less perfection ; but we are at the same time told, we shall never 
reach it this side eternity. He that pressed towards the mark 
with the greatest vigour saint ever yet exhibited, was careful and 
prompt to acknowledge that he had not u attained" Even with 
all the aids afforded under the Christian dispensation, no man 
can say that he is a profitable servant, nay, he must confess that 
in many things he oifends, and should pray daily to his Heavenly 
Father, " Forgive us our trespasses." Now then, if this be so, it 
is plain that the correlative to the divine act of justification can- 
not be human acts in obedience to law. And what is thus estab- 
lished by general reasoning, is ratified and certified by the very 
words of Scripture : " By the deeds of the law shall no flesh 
be justified" ".Enter not into judgment with thy servant, 
Lord, for in thy sight shall no man living be justified" that is, 
on grounds of law, in consideration of works. 

But may not man be justified by obedience to a mitigated 
law % Is not the Gospel, after all, only the moral law with some 
abatements, designed to bring it down to the level of our in- 
firmity ? Has not Christ acted the part of the steward in the 
parable for us, and where we owed a hundred measures of oil, 
told us to sit down and write fifty ? Is not this the peculiar con- 
trivance of the New Dispensation for the justification of the 
guilty ? Undoubtedly, brethren, this is the most plausible and 
deceptive supposition that can be made, and has doubtless proved 
ruinous to many, many souls. It suits exactly man's natural 
pride, his fondness for his idols, and has withal an air of 
mingled mercy and justice. But however specious, it is utterly 
unfounded in reason or Scripture; and while it derogates from 
the honour of God as the lawgiver, and Christ as our Redeemer, 
is found practically ruinous to the interests of morality. I can- 
not set forth, in any breadth, the fearful heresies contained in this 
doctrine. It would take much time to do it anything like jus- 
tice. It supposes the law, which we regard as a transcript of the 
divine character, to be found faulty, and its requirements in con- 
sequence to be cut down to the true level. It supposes things 
moral to be reduced to the same class with things positive, and to 



MODE OF THE SINNER'S JUSTIFICATION BEFORE GOD. 67 

be an arbitrary matter with Heaven. It supposes God to give a 
license to sin, just so far as the law is abated, so that, in that 
proportion, men may withhold their love from Him and their 
beneficence from, their fellow-creatures. It supposes, after all, 
justification by works of law, for the law when mitigated be- 
comes to ns what the same law, before this mitigation, was to 
Adam, a standard, by coming up to the measure of which we 
stand accepted before the justice of God. It supposes Christ not 
to be the end of the law for righteousness, for otherwise such 
mitigation would not be necessary. It supposes the sinner to go 
about the pursuit of the divine favour, in the very same spirit as 
sinless beings. It supposes that Christ came not to fulfil the 
law, but to destroy, and that the ethics of the New Testament 
are less perfect than those of the Old. It supposes a standard of 
obedience to be set as the condition of eternal life, and yet the 
precise requirements of that standard never to be known to 
mortal, leaving no ground for the assurance of hope, and furnish- 
ing abundant ground for every evasion of duty. In fine, it sup- 
poses us to stand upon a covenant or dispensation which warrants 
man in the self-complacent feeling, which might befit a state of 
innocence, and yet leaves him, through its indefiniteness, un- 
checked by the strict moral code which belongs to such a state — 
a dispensation, therefore, which neither humbles the sinner, ex- 
alts the Saviour, nor promotes holiness. This then cannot be the 
Gospel way of justification. 

I need hardly add that a total unbinding and abolition of the 
moral law cannot be the way, any more than the partial. If God 
cannot sacrifice his holiness and justice in a lesser degree, neither 
can he in a greater. "Let us continue in sin that grace 7nay 
abound" is a sentiment at variance with every attribute of God, 
and condemned by the Apostle as a blasphemous perversion of 
the truth. 

If then neither the violation of the law, nor yet its observance 
in its original, or any mitigated form, can be the ground of our 
justification before God, in our present state, what way to this 
infinitely desirable object remains ? Is there any other expe- 
dient ? Are we not shut up to the way of faith ? No other way 
is even conceivable by us ; and of this we should never have 
thought, if God, in his infinite mercy, had not put it into our 
minds and authorized us to entertain it as truth. That God has 



68 

sanctioned it, I need hardly stay to show. " The righteousness 
of God" i. e., the righteousness which he accepts, or his way of 
justifying sinners, "tV said to be "manifested, as not of works, 
hut by faith of Jesus Christ" It is " unto all and upon all that 
believe." " Being justified by faith," it is that " we have peace 
with God through our Lord Jesus Christ." " By grace are ye 
saved through faith and that not of yourselves, it is the gift of 
God ; not of works lest any man should boast." All boasting is 
excluded from God's present mode of justifying men ; and how ? 
by the law of works in any of its forms ? " Nay, but by the law of 
faith. Therefore we conclude that a man is justified by faith 
without the deeds of the law." This is a most exclusive way of 
justification. Faith is the instrument, and faith only. No works, 
ceremonial or moral, sacramental or intrinsic, have any part or 
lot in the matter. Nothing that is morally good either precedes 
justification, or is simultaneously instrumental of it ; all real 
good follows after it. Such is the sentiment of Scripture and 
our Church repeated in a thousand forms. 

And now, brethren, as I have endeavoured to show that the 
justification of mankind, at the present day, by the works of the 
law is impossible and would be unfit and pernicious ; so, if space 
allowed, I should like to try and show, that the mode actually 
adopted evinces the very wisdom of God, and most signally dis- 
plays all his other attributes. Wisdom is seen in the adaptation 
of means to ends under existing circumstances ; and the circum- 
stances here are, on the one hand, the holiness, justice and mercy 
of God, and, on the other, the sin, guilt and misery of man. All 
these are provided for, according to their respective natures, in 
the Gospel plan of justifying sinners, in a most wonderful man- 
ner. Crying as is the sin, and black the guilt, and deep the 
misery of man, abundant provision is made for their remedy and 
removal. Spotless as is the holiness, strict the justice and tender 
the mercy of God, the claims of all are harmonized and satisfied. 
A rebellious world is saved, and yet God is not dishonoured. 

Where does the holiness of God appear as in that great atone- 
ment, the correlative of which is faith ? We see it, indeed, in 
that law of nature and revelation which weds sin and misery 
together in greater or less degree. But it is made yet more 
impressive to our minds, yea, it becomes a deep mystery of holi- 
ness, when we reflect that in consequence of this attribute, man's 



MODE OF THE SINNERS JUSTIFICATION BEFORE GOD. 69 

sin created an obstacle in the divine mind to his continuance in 
the divine favour, which no created being — man or angel — could 
remove ; yea, an obstacle which must not be removed by any act 
of naked sovereignty, in which the mere will stands for the 
reason. God's eternal Son must come to undo what man's sin 
has done, and without this all else is unavailing. 

" Should our tears forever flow, 
Should our zeal no languour know ; 
This for sin could not atone : 
Christ must save and Christ alone." 

And where does, or can, the justice of God appear so signal 
and unbending, as when it plunges the sword of retribution into 
the breast of that Redeemer ? The innocent, the perfect Jesus 
hanging on the cross, man's substitute and mediator, in agony 
bowing his head and giving up the ghost, dying, the just for the 
unjust, is an exhibition of the character of the Sovereign Ruler 
of earth and heaven, which might well cause the sun to grow 
pale and the earth to tremble in dismay. Oh, how must the in- 
habitants of hell have been moved in that awful hour, if con- 
scious of the transaction and its import ! With what shudder- 
ings must they have looked forward to the time, when the justice, 
which called for this sacrifice of innocence, shall be poured in 
full measure on their guilty heads ! 

And yet, with all the holiness and justice displayed in this 
transaction, was not mercy fully commensurate, mingled ? God 
is love ; we see it in the structure of our bodies and our souls ; in 
the lot which each one of us this moment enjoys ; in the consti- 
tution of nature and the conduct of Providence ; and in the 
emphatic declarations of Holy Writ. But, if we would find the 
matchless and decisive comment on this precious truth, we must 
go to Calvary. There, indeed, God is love, God is mercy — love 
to the guilty and undeserving. He might have rid himself of these 
rebels against his righteous rule. He might have cut the matter 
short in righteousness, without affording any other trial, saying : 
" Go, ye cursed, into everlasting fireP This, justice might have 
said; but mercy interposed, pleading that the guilty may be 
spared. And how is the object accomplished ? Does God relin- 
quish his abhorrence of sin % Does his justice recede from its 
claims ? Oh, no ; all these high interests must be consulted and 



70 

preserved ; and it is done in a way which, while it leaves these 
intact and unimpaired, enhances the mercy which at first sight 
might seem to be straitened by them. It is the holy and jnst 
God that devises the plan of mercy. It is he, that spares not his 
only Son but delivers him up for us all. It is he that makes this 
sacrifice, that he may be just and yet justify the ungodly. In the 
vicarious death of the Lord Jesus, therefore, the holiness of God 
is preserved without stain, his justice is satisfied in its claims, his 
truth is vindicated ; and yet his mercy triumphs over all. Truly, 
God is love. 

In thus exhibiting the divine wisdom of the atonement, and 
showing how all the attributes of God harmonize therein, I am 
virtually proving the divine wisdom displayed in making faith 
the instrument of justification. Faith, as I have said, is the cor- 
relative of the atonement ; and the interpretation of the one is 
the interpretation of the other. 

But observe, for a moment, if an examination of the nature and 
operation of faith does not prove it to harmonize with the nature 
and condition and interests of man, as a moral and sentient being, 
and with the character of God and the welfare of his universe. 
By faith we understand a reliance upon Christ as our atoning 
sacrifice, and the Lord our righteousness, for acceptance before 
God — not a mere nominal reliance, a professed reliance, or an 
intellectual reliance, or a reliance constrained merely by fear; but a 
real, spontaneous, hearty reliance ; a reliance of our whole nature, 
understanding, affections and will. Observe, it is reliance on 
another. There is no ^Zf-reliance or self-complacence here. The 
act of faith is not immanent, but transient. In view of the 
law its language is not " Lo ! I come to do thy will, God;" 
but u Behold the Lamb of God" In short, it does not seek to 
justify us by any native excellence, or even as Christ dwelling 
within us, but, as John the Baptist, by pointing us to Christ 
without us. 

Need I show that this principle, thus understood, consults and 
provides for every interest involved in a dispensation of mercy 
to fallen creatures through a Divine Redeemer? " It humbles the 
sinner." Man needs to be humbled, for he is fallen ; and he fell 
in part by pride, and pride is still a ruling passion with him ; and 
there is no passion that can be more offensive to that God, in 
whose sight no flesh must glory. Faith empties man of every 



71 

high feeling and brings down every high look. It refuses to let 
him i est in anything which he himself can think, or say, or do, 
in anything which he has been, is, or hopes to be. It is not con- 
tent till it brings him, loathing himself like a moral leper, to the 
foot of the cross. There it keeps him ; thence it allows him not 
to depart ; and his only hope and desire is, that some drops from 
the fountain there opened may continue to fall upon his soul. 

" Rock of ages, cleft for me, 
Let me hide myself in Thee ; 
Let the water and the blood, 
From Thy side a healing flood, 
Be of sin the double cure ; 
Save from wrath and make me pure." 

In all this " the Saviour is exalted" The knee is made to bow 
and the tongue to confess, that Jesus Christ is Lord, to the glory 
of God the Father. He is made the all-in-all of man's salvation. 
He does not do a portion, and man the rest. Faith renounces 
everything in man and clings only to Christ ; and, the moment 
he is laid hold of in this confiding spirit, salvation is begun. 
In the same spirit it is continued from day to day. It is only 
by the faith of Christ, that the Christian has access into the 
grace in which he stands, and enjoys daily peace with God. The 
moment this principle wanes in his heart, the Sun of righteous- 
ness becomes clouded in his view, and he returns to the cold, 
cheerless, formal and timid spirit of a hireling. On the other 
hand, as it increases, his glorying in Christ increases. Self van- 
ishes from view, and the Saviour fills the whole field of vision. 
He regards him as his wisdom, his righteousness, his sanctification, 
and redemption. Thus is it through life / and when he comes 
to die, O ! then his exclamation is, "None hut Christ, none out 
Christ" " Thou art all my salvation and all my joy" 

Finally, "holiness is promoted" by this principle of faith. In 
truth, in this fallen state, it is the only principle of holiness. With- 
out it, all that man can do is but the outside shell of holiness, hav- 
ing no manner of excellence in the eyes of Him, who searcheth the 
heart and trieth the reins of the children of men. But this princi- 
ple imparts value to his deeds, because it perfumes them with the 
merits of Christ. As the fruit of faith, they begin with Christ ; 
as moral acts they are only the expression of grateful love of 
Christ. Christ, therefore, is their source and end ; and it is be- 



72 

cause of this and this only, that the Father has cast upon them 
an approving smile ; for in Christ only is the Father well-pleased 
with anything in this guilty and polluted world. And as the 
principle of faith is the only root of works pleasant and accept- 
able to God, so is it a productive root. It produces them " neces- 
sarily," and, where it is strong, most abundantly. A vigorous 
faith implies a vivid view of all the attributes of God, especially 
his holiness, justice, and mercy. It involves a keen sense of the 
turpitude of sin and of the blackness of its guilt. It supposes 
the soul to look up to God in fear, to look in upon itself in de- 
spair, and then to flee to Christ for shelter and for healing. The 
eyes of the understanding are enlightened, the conscience awak- 
ened, the heart melted, the will changed ; all which carries with 
it newness of life. And as the very beginning of this life came 
from touching the mere hem of the Saviour's garment in faith, 
so that faith, ever after, leads a man to follow him whitherso- 
ever he goeth ; yea, though he have not where to lay his head 
— though he must be followed through evil report as well as 
good, through trials and temptations, through scourgings, impris- 
onment and death. The first operation of faith is to reconcile to 
God, to justify the soul, to bring it into the family of Christ ; 
and all its subsequent influence is, not to drive with fear to the 
performance of the outward show of virtue, but to draw, in the 
spirit of adoption, to an humble, grateful, filial obedience. 

If such, then, be the nature and tendency of faith, if it be the 
sole instrument of justification, and if it is only in a state of jus- 
tification that man can render real and acceptable obedience ; 
how earnest and ceaseless ought to be our prayer, " Lord, in- 
crease our faith ! " 



GOD MADE ALL THINGS FOE HIMSELF. 



Proverbs xvi : 4. 
" The Lord hath made all things for himself." 

The great and instructive fact declared in these words of our 
English version of the Bible cannot be a moment doubted, whether 
it be the precise idea asserted in the original or not. Scholars 
tell us that the original of the whole verse, when accurately ren- 
dered, reads thus : " The Lord hath made everything for its pur- 
pose; yea, even the wicked for the day of evil." So translated 
the sense manifestly is that, eventually the use and condition of 
every person and thing in the universe will be found to corre- 
spond with its character. The ultimate destiny of the saint will 
not be hell; the ultimate destiny of the sinner will not be 
heaven : such anomalies are not found under the divine adminis- 
tration ; the penitent and believing are for the day of reward ; 
the impenitent and wicked for the day of evil. But though, as 
hinted, this be the more correct translation of the passage, the 
words of the received version, as contained in the text, set forth 
a sublime and indubitable truth, authorized by various other 
scriptures, and further confirmed by arguments of reason. It 
may not be unprofitable, therefore, that we meditate upon them 
for a while. 

If we have a desire to attain to truth and holiness, and peace 
with God, we must lay the foundation in right views of his in- 
finite majesty. But how shall these be reached ? how may we 
thus in a measure " find out God ? " It can be done only as he 
may aid us ; and he has two ways of doing this, inwardly and 
outwardly ; inwardly, by his spirit quickening our moral powers, 
and outwardly, by the means of light and instruction which he 
has put within our reach ; both classes of assistances to be sought 
and used with unceasing and commingled prayer and study. The 
outward aids are first, the works of Ms hands around us. They 



74: GOD MADE ALL THINGS FOE HIMSELF. 

are as a mirror to reflect his attributes; and whether we contem- 
plate them in the vastness of their extent, or their extreme 
minuteness, they help us to see and realize somewhat of the glory 
of the almighty and all- wise Architect. In like manner, we may 
read of God and his greatness in the book of 'providence — in his 
absolute control of the destinies of men nationally and individ- 
ual^, lifting up and casting down, making poor and making rich, 
giving life and sending death. ~No one that reflects how the 
generations of men appear in the world, and then fade and pass 
away with all their devices and doings, like the leaves of autumn, 
and considers that amidst all these changes here below, and the 
ten thousand others going on in other worlds, Grod sits in the 
heavens the same God, unchanging and unchangeable, can fail, 
in so doing, to catch some glimpses of his immeasurable great- 
ness. But God has been pleased to reveal himself yet more 
directly and explicitly. In addition to the inferential informa- 
tion which we may gather from creation and providence, he has 
imparted a knowledge of himself in his inspired Word. Here 
comparatively he uses no type ; he speaks no parable. The topics 
of instruction are various, and in various degrees of fulness. On 
all the great principles of present duty and future destiny the 
information is complete. Besides this, revelation, in order to 
enlarge our conceptions and give elevation to our whole style of 
sentiment, and so bring us into more perfect harmony with spir- 
itual subjects and the spiritual world to which we belong — reve- 
lation sometimes glances back into that eternity, out of which, 
so to say, sprang time and the things of time, and gives us to 
know a little of the divine counsels as there formed, of the 
divine purposes as there entertained. The text is an example 
(or at least those passages of Scripture which contain the doctrine 
enunciated in the words of the text). Duly considered, it may 
help us to find our proper place in the great system of things, 
and to see and realize our being's true end and aim. 

All things were made by God, and without him was not any- 
thing made which was made. But why were they made ? what 
was God's purpose in giving being to this universe ? The ques- 
tion is natural and important, and one which it concerns us to 
answer, not indeed absolutely and in reference to all God's plans, 
but relatively to ourselves, our duty, and our destiny. Why, 
then, let it be enquired, are we all, here present in the land of the 



GOD MADE ALL THINGS FOE HIMSELF. 75 

living? yea, why do we belong to the universe of existences? 
Why were we not left to forever slumber in nonentity ? The 
answer of Scripture is, that God made not only us, but all things 
for himself. A mighty truth ! The several parts of creation 
subserve a great variety of ends, but the one great end for which 
all was made was the glory of the eternal and almighty God. 

The certainty of this statement may be gathered from a variety 
of scriptures. One of the very titles of the Divinity implies it: 
" The Alpha and Omega, the Beginning and the End." Then 
Jehovah often represents himself as acting, or forbearing to act, 
for his "own sake" for his "name's sake" for his glory, for his 
praise, that he may be glorified in all things. Further, his works 
of creation, providence and grace are all contrived that his name 
may be declared thereby throughout all the earth, and that men 
may know that he is Lord. The most stubborn things and 
events are made to bend and contribute to this great object. 
The wrath of man, the mad rebellion of fallen angels are not 
only restrained within certain limits, but even so overruled as 
positively to promote the glory of his name. And if praise is 
thus, in every case, extorted reluctantly from the enemies of God, 
we, of course, expect to find it offered most abundantly by his 
willing subjects ; and so it is. The inspired Psalmist seated at 
his harp, and singing in concert with its melody the praises of 
Jehovah, is but an emblem of the whole spiritual Israel, a people 
of whom it is said with peculiar emphasis that he hath made 
them for himself. They are a eucharistic body, organized to 
offer continually before Heaven the incense of a heartfelt adora- 
tion. St. Paul informs us that he was called and appointed a 
minister of the Gospel, in order that he might " make all men 
see what is the fellowship of the mystery which from the be- 
ginning of the world hath been hid in God, who created all 
things by Jesus Christ-; to the intent that now unto the princi- 
palities and powers in heavenly places might be known by the 
Church the manifold wisdom of God." The great object of the 
Church militant, therefore, it seems, is not — and oh ! that we 
might carry the principle with us into all our sentiments, plans, 
and doings, into all our views of ourselves and our conduct 
towards others — is not to create or to promote personal or party 
interests, to exalt one or depress another ; but looking far away . 
from such little things, to magnify the Lord Jehovah, to promote 



76 GOD MADE ALL THINGS FOR HIMSELF. 

Ms glory, to exalt his name, to proclaim him throughout the 
universe, King of kings and Lord of lords. The Christian 
Church is as the altar of the universe; and it is the design of 
Heaven that whenever the eyes of men or angels rest upon it, 
they should see the spiritual sacrifices of prayer and praise burn- 
ing there, and ascending up in volumes sweet and ceaseless to the 
glory of the great First Cause. And the hearts of the redeemed 
coincide with and approve the sovereign appointment. As their 
Lord, when on the earth, prayed and acted oat the prayer, 
" Father, glorify thy name," so would they fain do, and that, 
too, in all the variety of human lot ; not in prosperity only, but 
in adversity; not in doing only, but in suffering; not in life 
only, but in death. Yea, follow them to those eternal habita- 
tions which Christ has purchased and prepared for them ; there 
the employment is resumed with new vigour and animation. 
Praise is Heaven's chief employment, and where does it centre 
but in the triune God ! " Alleluia! for the Lord God omnipotent 
reigneth : " this is the burden of the celestial song. " To him that 
redeemed them ~by his blood, out of every kindred and tongue 
and people and natio?i, and made them kings and priests unto 
God : " to Him is the praise of the saints, made perfect, rendered. 
And angels and archangels and cherubim and seraphim are simi- 
larly employed. To take off the crowns which they wear in the 
heavenly hierarchy, before the throne, and there with veiled 
faces and humble butextatic hearts to sing and adore the Infinite 
and Ineffable : such is their employ. And those four living 
beings — emblematic creatures seen by St. John in vision — which 
had each six wings and were full of eyes within : what do they 
do % They rest not day or night, we are told ; and what is their 
cry ? " Holy, holy, holy, Lord God Almighty, which ivas, and is, 
and is to come" And when these living creatures thus give 
glory and honour and thanks to Him that sits upon the throne, the 
adoration is echoed back by the four and twenty elders who 
minister around it : yea, they fall down before Him that sitteth 
thereon, they worship Him that liveth forever and ever, saying: 
" Thou art worthy, Lord, to receive glory and honor and 
power ; for thou hast created all things and for thy pleasure they 
are and were created." 

In view of these things, is it not plain that the general tenor of 
the Bible teaches, that " God hath made all things for himself " ? 



GOD MADE ALL THINGS FOE HIMSELF. 77 

But perhaps it may help us a little to see the fitness of this, 
and to submit our hearts the more cheerfully to God's sove- 
reignty herein, to look for a moment at the necessity of the case. 
How else could it be ? The different parts of the universe may 
have, in time and in reference to one another, a great variety of 
purposes, and subserve innumerable ends ; but for the whole, as 
such, it would seem there must have been one great object. All 
things now existing, save God, once did not exist ; and the space 
now occupied by the created universe was void and blank. 
God was alone, and there was none beside him. Where now 
are worlds big with events of infinite and eternal moment, was 
nonentity and death. Everything was wrapt up in the bosom of 
God. God looked forth and saw nothing. He alone existed, 
because he alone is self-existent. From everlasting had he ex- 
isted, infinitely happy in himself and in the contemplation of 
his purposes, which, like himself, were from everlasting. These 
purposes embraced the creation of the universe, and before their 
execution, there was no universe : God was all. Brethren, it is 
hard for the finite mind to compass this thought, so vast and 
mysterious is it ; and harder yet is it to embody it in suitable 
language. Indeed, all our language is most inadequate ; and if 
applicable at all, when carried up into that high region, and used 
in the nomenclature of things eternal and divine, it can only be 
very slightly applicable, and no wise man will be confident and 
dogmatical on such transcendent topics, even when his way 
seems plain before him. Still, as a fact, there cannot be much 
doubt about it : there was a point in infinite duration w T hen the 
one God was the one and only existence ; and consequently all 
other things now exist, because of the putting forth of his 
almighty power. It may be that in such thoughts we have got 
beyond our depth, and are using words absolutely without 
knowledge ; but IF the finite mind can accomplish anything in 
matters of such high argument, this conclusion may be safely 
rested in. Now, then, being thus alone, when, so to say, it 
pleased him to break his own solitude by putting forth cre- 
ative power, he must have had a purpose, and that an infi- 
nitely wise and good purpose. This purpose, moreover, must 
have been derived from i himself, and have centred in him- 
self. There was nothing without him from which it could 
be drawn, and to which it could be adapted. When, there- 



78 GOD MADE ALL THINGS FOR HIMSELF. 

fore, God spake the creative word it was of and for him- 
self. There was no other conceivable source or object ; and 
accordingly, when he made all things for himself and the pro- 
motion of his glory, he acted under a necessity of his nature as 
the infinitely perfect God. To say that the happiness or any- 
thing else of the beings to be created was the motive to creation, 
does not seem entirely to satisfy. That God wills, under certain 
limitations the happiness of his creatures, we cannot doubt : we 
are told that he desires not the death of the sinner, but, rather, 
that he turn and live. But back of all such considerations, having 
reference to the principles of the divine government, there must 
have been one ultimate and paramount. Did God design the 
happiness of his intelligent creatures under the restrictions 
alluded to ? But why did he seek such an object, and under such 
conditions? The answer is, because he would promote his own 
glory ; because he made all things for himself ; and, manifestly, 
the same answer must be given, if the question be asked in ref- 
erence to any other specific object. Here, then, we have arrived 
at the very heart of the divine counsels. Further we cannot go ; 
and, till we have reached this point, we have fallen short of a 
truth of the sublimest import, and also of great practical impor- 
tance. 

I say, of deep practical importance. It is not to be supposed, 
that we have been thus let into the councils of eternity, to 
gratify an idle curiosity. The nature of the disclosure in the 
present instance proves this. It manifestly and directly tends to 
teach us a lesson in self-knowledge. What we are as creatures, 
we never can know as we ought, but by studying the uncreated. 
It is in the contemplation of the nature, purposes and works of 
God, that we can best see the insignificance of man. Till we 
turn our thoughts in this direction we overrate ourselves natur- 
ally and morally. It is before the self-existent and eternal God, 
that creatures learn their real value. How limited the space they 
fill, how circumscribed their sphere of action, how feeble their 
powers, how ignorant their minds, how frail their being ! It is 
felt that in the presence of such a being as Jehovah, not indi- 
viduals only, but nations also must be as a drop of the bucket, 
be counted as the small dust of the balance. Did men keep the 
character of God always and fully before their minds, to think 
lightly of him, or highly of themselves, would be impossible. 



GOD MADE ALL THINGS FOE HIMSELF. 79 

It is by forgetting him and the relations in which they stand 
to him, by measuring themselves by themselves, that they be- 
come unwise and vain. Looking down upon the insignificance 
of their fellow-men, they learn to cherish self-complacent feel- 
ings : did they look up to the infinite majesty of God, they 
would be humbled — humbled towards him and their fellow- 
creatures. Nor would they be humbled merely as heings, but 
much more as moral beings. The greatness of God fearfully 
enhances the guilt of man. God made all things for himself — 
man of course included. But read his history ! Does he ap- 
pear to have fallen in with the plans of God, and endeavoured to 
promote the great end of his creation ? So far from it, he has 
utterly turned aside ; he has proposed to himself other ends, and 
gone on, to a great extent with an air of independence, and often 
of defiance. And how has he been dealt with 1 He was a vessel 
in the potter's hands, and might have been dashed in pieces in a 
moment, but in infinite mercy God forbore. Not only so ; he 
contrived a plan for the restoration of his wilfully erring crea- 
ture. He sent his Son to die for the expiation of his guilt and 
his Spirit to purify his soul ; and has established and perpetuated 
a system of means for the accomplishment of these objects, to 
which all else on earth is made to bear the same relation as the 
scaffolding to the building. And by whom, do we say, and for 
whom, is all this done ? By Him who made all things for Him- 
self, and for him who is but a part and a very small part of the 
things thus made. Oh, surely if eternal purpose, and almighty 
power and infinite forbearance combined can enhance the guilt 
of a moral agent doing wrong, man ought to know himself and 
loathe himself as the chief of sinners ! 

But the doctrine we are considering inculcates a lesson in 
active duty, as well as self-knowledge and humility. It urges 
a plea for God's service, before which every pretext for disobe- 
dience must be hushed. Did God make all things for him- 
self? there can be no higher reason for obeying him, and to dis- 
obey him is made thereby infinitely irrational, impious and vain. 
We are not our own, we are his property for possession and for 
use, nor does it belong to us to say what we shall do, or what we 
shall have. His will should be ours. Oh, that this principle 
might preside over us in all the walks of life, and influence our 
daily conduct ! How broad and deep the views of duty which 



80 GOD MADE ALL THINGS FOR HIMSELF. 

it affords ! If the whole man is God's, and all that he sees and 
knows was made by, and for God, then the service which he 
owes can be in no sense partial : must be perfect and universal. 
His body should be the instrument of righteousness unto God ; 
his soul should be in all its powers a living agent in his service ; his 
substance should be devoted to his cause ; his influence should be 
exerted in behalf of his creatures. And as he should thus cheer- 
fully do, so should he also suffer. God's sovereign and righteous 
appointments, in any and every way, should be submitted to 
without murmuring or hesitation. 

But further: the fact that God seeks his own glory in all 
things should not only determine \\\Qform of our duty, but also 
he its motive and its end. Till man has learned to set before 
himself this object as the last and highest, he has mistaken the 
proper object of his being. While he aims at any mark below 
this, he falls short of its dignity and obligation. How much 
more ennobling to seek the honour of the great author of all, than 
to give one's self up to selfish by-ends ! "What an elevated view 
of human life is involved in this principle of the text ! How 
exalted does it make the destiny of man ! What honour does it 
put upon him ! Thus coincident with God in judgment and 
aim, he is partaker both of the divine nature and the divine 
glory. 

Let not such views and aspirations as these be counted extrav- 
agant and chimerical. To give this prominence to God's glory 
clashes with no real interest of man, and does no violence to any 
original principle of his nature ; on the contrary, in aiming at if, 
man is aiming at his greatest good. And why should it be deemed 
chimerical, that through the grace of God he should thus escape, 
at least in good degree, from his native selfishness ? When the 
infinite majesty and loveliness of the great God are clearly seen, 
is it at all strange, that the renewed heart should give itself su- 
premely to this all-perfect Being, and become so absorbed at 
times in the contemplation of his nature and the performance of 
his will, as comparatively to sink all minor ends? Do we not 
sometimes see something like this, where the object of the soul's 
devotion is finite and imperfect ? And if idolatry can do so 
much, why should not true godliness do more ? Why should not 
the infinite and perfect God be equally capable of engrossing and 
satisfying the whole mind and heart of his creature man ? 



GOD MADE ALL THINGS FOR HIMSELF. 81 

Such a frame of mind is certainly not natural to man, and 
never can be attained in the independent exercise of his natural 
powers. It is only by God's spirit he can be made thus spiritual. 
He is perfect weakness in himself. He may see his duty ; he 
may perceive his interest as connected with it; he may have 
some faint desires of a certain kind to discharge that duty ; he 
may even go so far as to resolve; but all his knowledge, his con- 
victions, his desires, his resolutions, will, of themselves, be no 
more than a broken reed to support, or a rope of sand to restrain. 
Not only human nature, but the best specimens of it, are unable 
to rise to the moral elevation which the text inculcates, by 
their own strength. Even Paul, with all his natural loftiness of 
thought, his enthusiasm, and strength of character, acknowledges 
his insufficiency for these things. But still, as we know, he did 
not despair, but looking to him who can change, if he will, the 
Ethiopian's skin and the leopard's spots, can give to the frail 
purposes of man the permanence of law, and raise his grovelling 
nature to a sympathy with angels, he did not hesitate to say that 
a sufficiency for every requirement of the Gospel could be ob- 
tained of God — that he could do all things through Christ 
strengthening him. Here is the resort of him who sees that he 
is not, aud yet would fain be, what he ought to be. It is only 
by looking to Jesus in a simple, earnest, exclusive, and habitual 
faith that any one can learn to make God and his glory the end 
of his being. Eut in this way he may do it. Thousands have 
thus done it — men of every talent, calling, culture and grade. 
Why should we doubt, if we go to him thus in faith, pleading 
his own promises, that he will order our unruly wills and affec- 
tions in this way ? that he is willing and able to do it ? His 
willingness he has declared ; his. ctbility we see. He that reduced 
the material world to order can regulate and direct the mind. 
He that bid the planets move so harmoniously through space can 
bring our hearts to move in concord with the laws of our being, 
the requirements of our condition, and all the wise and holy de- 
crees of heaven. He can make us revolve in our respective 
spheres, keeping our place, performing our part, fulfilling our 
course, discharging our duty, the instruments of his own glory, 
the recipients of his own blessing. 

There are persons in the world, who so far from praying 
for such a result, are disposed to rebel against the very princi- 
6 



82 GOD MADE ALL THINGS FOR HIMSELF. 

pie on which this entire submission to God is urged. They 
think that, in making all things for himself, God has assumed too 
much ! If I may put the impious thought again in language, 
they would call God arbitrary, arrogant, tyrannical ! Well may 
the earth and the heavens be astonished at the fact ; but fact, I 
fear it is. Dear brethren, how earnest should be our hope, that 
there is not a soul present who harbours such a thought to- 
wards the great God, maker of all things and judge of all men. 
But each man should examine himself and see, if in view of that 
entire surrendry of the whole soul, which the doctrine before 
us requires, there does not arise, within him, some opposition to 
such large demands, some secret feeling, that while much should 
be conceded to God, the demand of all is an unreasonable de- 
mand ! Every such feeling is an exhibition of the carnal mind, 
which is enmity to God ; and we know that if it be not subdued — 
if this fighting against God cease not soon, we shall have to carry 
the contest into eternity, and that that will there be our suffi- 
cient punishment ! Even here it is an unequal contest : but here 
we are shielded from the thunder of Jehovah's power by nature, 
and by the fact that, in a probationary state, even judgments must 
needs be tempered. But there — in eternity, we are left to con- 
tend single-handed and unsheltered against the tempest of God's 
unmitigated and omnipotent justice. 

I have been speaking of those who indulge thoughts of rebel- 
lion against the government of God : as to those who dare to 
utter them, what can we say or do in their case ? Shall a fel- 
low-mortal interpose and attempt by argument to vindicate the 
Almighty against the charges of his creatures ? The case admits 
of no such intervention. So far is Jehovah exalted above the 
inhabitants of the earth, that when men so forget his nature and 
their own, as to thus enter into open conflict with him, the kind 
offices of their fellow-men, it would seem, can only be intru- 
sion — impertinent intrusion. Their part is only to look on in 
prayerful silence. This is a conflict that cannot go long unde- 
cided. It must come to a speedy termination. This brief life 
will soon be ended, and then will it be seen whether man is 
stronger than God. Even in the midst of life, God may hurry 
matters to an issue. He may lay his heavy hand upon the rebel, 
yea, he may touch him with but one of his fingers in just judg- 
ment, and what can he do ? Under the highest accumulation of 



GOD MADE ALL THINGS FOE HIMSELF. 83 

earthly calamity, does be still refuse to obey? 'Be it so: here 
God's command is not absolute and irresistible: lie may go on 
disobedient forever. But does he refuse to contribute to the 
great end which God proposed to himself in bringing him into 
being ? It is vain : here the decree is absolute and uncondi- 
tional. This purpose cannot fail. God will overrule the fiercest 
opposition, and though the sinner continue to fret against it 
with a demon's rage, the decree goes quietly on to its accomplish- 
ment, amidst the devout admiration of all right-minded creatures 
in the universe. The only effect of this impious opposition is, 
to render yet fiercer the everlasting burnings — yet darker the 
blackness of darkness which is for ever. 

Dear brethren, we, I trust, do not need these considerations to 
make us submissive to the doctrine of the text — though they may 
not be profitless to any of us. Do we not see that it is a condi- 
tion of created being, that its first end be the glory of the Crea- 
tor, and that this destiny ought to be approved and embraced 
not only for wrath, but also for reason's sake ? Is it not mani- 
fest, that life and the obligation to live to God's glory, have their 
source alike in the self-existence and eternity of God ? Would 
men have God undeify himself ? would they have no God, no 
creation? Hather than submit to a necessary condition of exist- 
ence, would they undo creation, and blot out God and all things 
else, themselves included, from life and being? Oh, where will 
the madness of the human heart terminate ! How self-willed and 
unreasonable it is ! It asks for that which is inconsistent with 
its own being ! It asks for that, which, if it could be granted 
without extinguishing creation, could only end in universal mis- 
ery ; while that which it fights against so fiercely, is not only a 
necessary ordinance, but full of boundless blessing to all who 
will submit to it. When God calls upon us to remember that he 
made all things for himself and to regulate our lives and hearts by 
the high truth, he announces that which ought to gladden all 
creation ; for it constitutes our assurance, that perfect justice and 
mercy will reign in all his dealings with the beings that he has 
made. Did God make all things for the display of his glory ? 
— his glory is displayed by those doings and dispensations in 
which mercy and truth meet together, righteousness and truth 
embrace each other ; by the reduction of all things to order, the 
order of eternal reason, in which the things of time give place to 



84 GOD MADE ALL THINGS FOR HIMSELF. 

the things of eternity ; and by establishing holiness as the uni- 
versal condition of happiness. If any creature object to this, 
he objects to the first principles of his own being ; and it is 
needless to say, that in such case, God's revealed law, or his 
almighty arm miraculously displayed, stands in the way of that 
man's happiness : all nature rises in rebellion— the very stars in 
their courses fight against him ; nay, his greatest enemy is his own 
self : his opposition is suicidal : he is thereby fatally stabbing his 
own peace. No : never shall we be truly happy, in time or in 
eternity, till by the grace of God through Christ, we are brought 
to harmonize with that decree by which God made all things for 
himself. But when this harmony is established ; when we recog- 
nize and approve this purpose; when we elevate God to that 
place in our hearts, which he must needs occupy in the universe ; 
when we desire to render supreme homage to God in Christ, and 
to see others join in the same worship and adoration; when with 
the Psalmist we feel prompted to call upon all creatures — the 
angels of God in all their hosts ; the sun and moon and stars of 
light ; the fire and hail and snow and vapour and stormy wind ; 
kings and all people ; princes and all judges of the earth : say- 
ing, "Let everything that hath breath praise the Lord" — when 
especially praise is our delight, and we look forward to the time, 
w T hen through infinite mercy we hope to stand with the general 
assembly and Church of the first-born, before the Throne of God 
and of the Lamb, singing the song of the redeemed ; — then, and 
not till then, have we learned the secret of true life and happi- 
ness. Till then the little pleasure, which we may secure, is but 
snatched as by stealth from God, soon to be reclaimed and 
taken back with a fearful retribution. But when the soul is joy- 
fully acquiescent in the holy and just and merciful sovereignty 
of God ; then it is not enough to say, it is on the way to true 
happiness : true happiness has begun. That soul has found its 
proper centre, has planted its foot on the true foundation ; and 
when the remains of sin are abolished, and this mortal body 
laid by as a worn-out cumbrous garment, the soul will step forth 
into a supreme, divine felicity, because God will thenceforth be, 
without let or hindrance, its " all-in-all." 



THE INTERVIEW OF THE SAVIOHR AND 
NICODEMHS-(No. l.) 



John hi: 3. 
— Except a man be born again lie cannot see the kingdom of God. 

~No man can approach any moral subject of importance with a 
perfectly unbiassed mind — a mind perfectly free from all side in- 
fluences. And it is not necessary to the validity of this remark, 
that there be any conscious and formal cherishing of prejudice. 
Without this, there will always be found in the constitution of 
the person's mind, or in his acquired character, or in his acci- 
dental circumstances, something which will determine the point 
of view, from which he will look at the subject, and the light in 
which he will examine it. Heathen and Jews, Mahometans and 
Christians, Catholics and Protestants, Episcopalians and Metho- 
dists, Presbyterians and Baptists — all have their own peculiar 
besetting prejudices; and all are bound, therefore, to be on their 
guard against their influence, when they take up any portion of the 
infallible Word, and seek to gather from it the mind of the Spirit. 
There are some particular passages of Scripture, however, which 
seem specially environed with causes and occasions of prejudice by 
the sinister influence transmitted to us of prevalent false interpre- 
tations in former centuries, or else the influence of controversies 
extant in our own day. When this is the case, to name such 
passages is not to bring up the great spiritual truths which they 
exhibit and enforce ; but rather to recall to mind the controver- 
sies which have been had about them, and the various systems 
or theories which are involved in these disputes. Thus, unhap- 
pily, is the sacred, secularized; thus are things spiritual, pro- 
faned ; thus passages of Holy Writ, which, property used, would 
yield harvests of truth and holiness, are converted into an arena 
of contention, theological gladiatorship, and party triumph. The 
passage, from which the text is taken, has had the hard lot of 
being treated in this way. It is one of the most precious and 
important in the New Testament. St. John, who wrote his 



86 INTERVIEW OF THE SAVIOUR AND NICODEMUS. 

Gospel as in some sense supplementary to the other three, seems 
to have selected it for record out of the many other passages, in 
the Saviour's life, which were known to him, hut which have 
long since passed into oblivion, because it conveys vital truth in 
connexion with incidents and circumstances eminently calculated 
to arrest and instruct. But, alas ! this has not saved it from des- 
ecration : the hand of man has polluted it through his perversity. 
It is so encompassed with polemics, that we can hardly reach it ; 
it is so overlaid with disputes, that we can hardly lift the cover- 
ing. All the grossnesses, and littlenesses, and nominal dis- 
tinctions, and cloudy mysticisms of the Baptismal Regeneration 
controversy beset it on every hand, and intercept our view, when 
we would look at it in the pure white light of fact and truth. 
So true is this, that it is altogether vain, unless we are much on 
our guard, and, seeking divine guidance, take special pains, to 
hope for a true understanding of the passage. To leave things 
to haphazard in such cases, is to fall into almost certain error. 
We must watch, and we must pray. 

But it may be said here: "What the command to <"pray' i 
means is intelligible enough, but the meaning of ' watch? in 
this connexion, is by no means plain : what is the practical 
application to be made of it? " To give a brief answer to this 
question, it may be remarked, in the first place, that to bear 
steadily in mind that we are liable to error, and have need of care 
and caution, is itself to make practical use of the precept watch. 
To know our danger is the first step, at least, towards guarding 
against it. Besides this, we may often see, if we are at all self- 
observant, when it is we are under the influence of a strong bias, 
inconsistent with a pure love of the truth ; just as the mariner 
may see when he is become entangled in currents, which would 
drift him from his proper course. And, as we may perceive this, 
so we may strive against it. Yea, we may treat prejudices as we 
do passions — tread them under our feet. Once more : in order 
to disabuse our minds of every blinding influence, in considering 
the doctrines of Christianity in detail, we may take as a guide 
some general principles — some first truths of which we are more 
certain than we can be of anything more subordinate and mi- 
nute, and we may make use of these to regulate our method of 
research, and check our conclusions. Such a mode of proceed- 
ing is analogous to that of surveyors in the triangnlation of a 



INTERVIEW OF THE SAVIOUR AND NTCODEMT7S. 87 

country. They fix on certain prominent positions which are easy 
of determination, and by these calculate and make out all the 
topographical details. In like manner, in the interpretation of 
various passages of Scripture, we have principles furnished us, by 
nature and by revelation, to guide us to right conclusions, and if 
we lose sight of these, as of the stations in a trigonometrical 
survey, we are sure to err. Transubstantiation, we, as Pro- 
testants, believe to be a gross error ; how then came it estab- 
lished in the miiids of so many Christians? Whatever were 
the positive influences which led to this sad result (and they 
were many) ; we may safely set down among the negative causes, 
the neglect of some of the primary truths which nature itself 
teacheth. And a similar statement might be made in regard 
to a great many other doctrines, which men have entertained 
without countenance from Scripture or from reason. Accord- 
ingly, in the passage of Scripture before us, if we would avoid 
running into similar errors, and converting great and broad 
enouncements of profound and everlasting truths into little, nar- 
row ceremonial regulations, and that, too, under the most unlikely 
circumstances for such ritual prescriptions, yea, when they could 
not as yet, in the very nature of things, be applied or under- 
stood ; we must, first of all, determine whether Christianity is a 
spiritual religion, and then what a spiritual religion really means ; 
otherwise we shall be found in our views of religion inconsist- 
ently burying Christianity under the externalities and intense 
ritualism of the preparatory institute of Moses, rather than dis- 
covering the spirituality of that institute in the purer light of the 
final dispensation. We must further fix in our own minds what 
has ever been the prevailing tendency of human nature, in the 
matter of religion, whether to internal or external, to the prac- 
tical or the theoretical, under every dispensation of revealed 
religion, and when man has been left without teaching from 
Heaven. We must again consider, whether, when it is pressed by 
the claims of a spiritual religion, it does not often put — is not 
fond of substituting, by a species of religious legerdemain, the 
ecclesiastical for the spiritual, just because one may symbolize the 
other, even as a paper currency, because representative in its 
character, is made to pass for golden coin, even after all the gold 
is gone. We must, moreover, weigh well what is the nature of 
man's moral malady, and what kind of application, according to 



8S INTERVIEW OF THE SAVIOUR AND NICODEMUS. 

reason and the general tenor of Scripture, it demands for its 
cure — whether it is not a deep disease, and does not call for an 
equally deep remedy. Again, we must endeavour to catch the 
reigning spirit of this passage, introduced, as it is, manifestly be- 
cause of its mighty import and its deep significance, and see that 
all the minutiae of the filling out be in harmony with this. To 
say only a word more upon this point, we must look at all the 
circumstances of time and place and person, under which every 
principle herein contained is enunciated, bearing in mind, that 
these circumstances are elements of interpretation ; and that 
when we carry a principle beyond its original application, we are 
bound by all rules of right reasoning, unless elsewhere forbidden 
by inspired authority, to do it with the corresponding modifica- 
tions and limitations. Under the influence of such considera- 
tions it is, that we should address ourselves to the text and similar 
passages of Scripture. 

We have a help to a right understanding here, in the fact that 
all the doctrine taught, is taught in a practical way and under 
practical relations. It was called forth by the presence, if not 
request, of a particular person, and was aimed at his particular 
wants. The explanations also were elicited by his particular 
difficulties, and were shaped so as to obviate and remove them. 
These features of the narrative impart to it liveliness and point, 
practicalness and plainness; while everything else shows that it 
is not possible to exaggerate its importance. 

The text we have heard. It contains the pith of the answer 
which the Saviour gave to Nicodemus, when the latter sought an 
interview with him by night, on the all-important subject of 
religion. In considering it more particularly, let us turn our 
thoughts : 

1. To the person of Nicodemus. 

2. To his motives and design in visiting our Lord. 

3. To the manner in which our Lord met his enquiries; and 

4. To the matter contained in his replies. 

1. Nicodemus, we are told, was a ruler of the Jews, a member 
of the Sanhedrim, or great council of the nation. And as he 
was a man of rank, so was he a man of learning, lie was a 
master in Israel, or as some will have it, the Master, that distinc- 
tive title having been given him, because of his pre-eminence 
over the teachers of his day. Beyond this we only know of him, 



INTERVIEW OF THE SAVIOUR AND NICODEMUS. 89 

that on a certain occasion, when the chief priests and rulers were 
assuming the guilt of the Saviour, before they had any proof of 
it, he ventured to reprove his colleagues for indulging in a spirit 
so contrary to the law ; and that, after our Lord's death, he showed 
his respect for his remains by bringing a large quantity of myrrh 
and aloes for the embalming. This is the man whose memora- 
ble interview with the Saviour is recorded in the third chapter 
of St. John. 

2. But the person, and office, and attainments, and external 
history of Nicodemus, as of every other man, are comparatively 
of small account. The great consideration is, what were the 
motives by which he was actuated, and what were the ob- 
jects at which he aimed ? His motives were manifestly of a 
mixed character, partly commendable and partly not. He was 
undoubtedly a serious person. He was not living like the beasts 
that perish, careless of the future. He had not let folly dissi- 
pate his mind, or business harden it into indifference to an here- 
after. He believed religion to be the chief concern of man. 
He had some light ; he was anxious for more. He felt that he 
lived in eventful times, and he was looking out for such 
further disclosures of the divine purposes as God might choose 
to make. He was satisfied of the prophetic mission of Christ. 
" Jtabbi, we know that thou art a teacher come from God" were 
his words; and he was not willing to let such an opportunity of 
religious knowledge, as the presence of a prophet afforded, pass 
unimproved. Casting off the reserve which his rank and repu- 
tation would naturally impose, he comes to Jesus, with a virtual, 
if not a verbal acknowledgment of his ignorance, and of his 
desire to have it remedied. 

All this was well ; but with the good, evil was largely mingled. 
Some measure of the fear of man was upon his mind. I know 
not that we should lay much stress upon this fact. Our Saviour 
did not rebuke him for it. The only intimation of it is in the 
circumstance that he came to Jesus by night. All else that w T e 
know of him indicates fearlessness rather. Probably this inter- 
view enabled him to shake off in good degree his timidity and 
false shame, and follow, in his after conduct, his honest convic- 
tions more fully. But besides being influenced by an unworthy 
fear, Nicodemus seems to have been led to seek this interview, in 
a measure, by idle curiosity. This is entirely compatible with 



90 INTERVIEW OF THE SAVIOUR AND NICODEMUS. 

what has been said about his religious anxieties. Human nature 
in all its forms and states, sanctified and unsanctified, is a very 
unsteady, inconsistent thing, and embraces often in the same 
character traits, which, but for the overpowering conviction of 
experience, we should consider utterly incompatible. Hence 
though really anxious, it was quite possible for Nicodemus to be 
also idly curious. In his day, as in ours, and every other day, 
men were prone to indulge in speculation about matters above, 
or below, or beyond their proper reach. The heart of man is 
always glad to find some excuse for not attending to its proper 
work. In its perverse ingenuity it will make religion a pretext 
for neglecting religion, the pretext being found in the mint, anise 
and cummin of ceremonies and curious and insoluble questions; 
the neglect pertaining to the weightier matters of Christian ex- 
perience and Christian practice. The probability is, that some of 
this feeling influenced Nicodemus. Perhaps our Saviour refers 
to it when he says: " If I tell you of earthly things and ye Re- 
lieve not, how will ye believe if I tell you of heavenly things f " 
It is not improbable, that besides a desire for more solid instruc- 
tion, this master in Israel had enquiries to make about things 
hard to be understood, secret things which belong to God, and 
in which man should not meddle. It may be further remarked 
of him, that even supposing him to have got some correct 
notions of spiritual religion, his ideas upon the subject were 
very gross. Though in the writings of the Old Testament he 
had had the means of attaining correct views upon the subject, 
he did not duly improve them, so that he appears to have been 
entirely confounded by the Saviour's language ; hardly catching 
more than a glimpse of his meaning. This is indicated by the 
wondering questions which he asked : " Can a man be born when 
he is old?" u How can these things be?" He ought to have 
been able to understand our Lord. He ought to have had, 
at least, such a rudimental knowledge of the subject upon which 
he spoke, as would enable him to enter into and understand a 
more full development of it, as given by his divine teacher. 
True religion, in its essence and in kind, is the same everywhere. 
God is one and human nature is one, in all ages of the world 
and all states of society ; and therefore religion, which arises out 
of the relation between them, is one also. Its only variation is 
in the degree of its light and warmth. A rightly instructed 



INTERVIEW OF THE SAVIOUR AND NICODEMITS. 91 

Jew, therefore, ought to have been in a state of preparation to 
receive the fuller revelations which belonged to the advent of the 
Messiah ; especially before the Messiah was officially perfected 
and glorified, while even the new knowledge imparted was com- 
paratively elementary. It was the fault, therefore, and not mis- 
fortune merely of Nicodemus, that he was so dull of apprehen- 
sion in spiritual things. Such, however, was the man, amidst 
some better traits, exhibiting marks of religions blindness, 
profitless curiosity and of the fear of man. 

3. We have next to consider how our Lord dealt with him on 
this memorable occasion; first, as to the manner of address, and 
secondly, as to the matter of his communications. The last of 
these, though the principal thing, must be omitted for the 
present. 

(a) The first feature to be noticed in our Lord's manner on 
this occasion was his solemnity. In no other frame of mind is 
he ever brought before us in Holy Writ, because he is never in- 
troduced there except in connexion with religion, which such a 
frame of mind alone befits. It is not necessary, by any means, to 
run into those extreme opinions, which ascetic moroseness has led 
some to adopt, in regard to the mien and aspect which our Lord 
observed at all times and under all circumstances alike. Men 
have been found, we are aware, to assert that Jesus never smiled; 
just as, on the contrary, others have been found to maintain, that 
he never wept, rejecting as spurious the passage which speaks of 
his tears at the tomb of Lazarus. But both classes alike forget 
that Christ was human as well as divine ; he was very man as well 
as very God ; and that, too, without " confusion of substance." 
Believing, as we do, about the constitution of his person, we can- 
not, therefore, deny him anything which is innocent that belongs 
to our own nature ; especially in view of the facts which are 
told us of his having passed through the stages of childhood, 
of having been engaged for years in mechanical employment, of 
his having had personal friends and favourites, so to say, among 
his twelve disciples, and of his having sought the sweets of social 
intercourse in the family of Bethany. But though as human he 
must often have unbent his mind, it was always in a manner be- 
fitting his spotless purity ; and when he engaged in anything as 
an official engagement, or indeed anything bearing in any way 
upon religion, his words, his tone, his countenance, his whole 



92 INTERVIEW OF THE SAVIOUR AND NICODEMUS. 

manner, bespoke the profound est seriousness. Whether lie ate 
or drank, or whatever he did, he did all in a temper allied to 
heaven ; but when he was specially " about his Father's busi- 
ness," a special solemnity rested on his spirit. He felt habitually 
and unceasingly the vital and momentous nature of religion in 
all its relations. He saw it in all its bearings. It was not now 
and then that his heart was brought into close contact with 
eternal things. It was not from an occasional rending of the 
clouds over his head, that he got a glimpse of the blue empyrean 
of the spiritual world; he was always gazing upward, and always 
without the slightest interception of his vision. Thus ever see- 
ing things that are invisible to natural sense and natural intel- 
lect, he was ever under their chastening influence, and when 
called to speak of religion, everything about him bespoke the 
temper of his soul. So was it in his interview with Nicodemus. 
Here his manner was peculiarly solemn. His style of speech 
was the most weighty which he ever uses, or which he could 
possibly use, in consistency with his own precept, " let your yea 
he yea, and your nay, nay • " and his tone, and look, and manner 
must have been in harmony with it. There must have been 
thrown around his person an atmosphere of solemnity which 
Nicodemus felt the moment he entered into it. The Jewish 
ruler was not a frivolous man ; all that we are told of him, and 
the very language with which he accosted our Lord, evinced that 
least of all, did he use any lightness at this time: still, I doubt 
not that as soon as he came before the Saviour, he was surprised 
and awed by a pervading seriousness which he had never experi- 
enced in any other presence. 

(b) But our Lord was as abrupt as he was solemn, and both, so 
far as his visitor was concerned, with the same design. Nicode- 
mus began the conversation, in words at once reverent and com- 
plimentary and expressive of submission. But it does not appear 
from the narrative, that he was allowed to proceed further. He 
asks no question before being accosted by our Lord, according to 
the record. He probably had many inquiries to make — his 
preface seems to imply that — but he is not allowed to put them. 
As we are told in the verse preceding this narrative, Jesus 
" hieiv what is in man" — man as human nature and man as an 
individual — and here we have an example of it, in the manner 
in which he meets this applicant for instruction in religion. He 



INTERVIEW OF THE SAVIOUR AND NICODEMUS. 93 

does not wait for the utterance of the lips. lie forestalls his 
words: he answers, so to say, before he is asked. This abrupt- 
ness was wisely and benevolently designed. On some occasions 
we find our Lord as backward to speak, as here he was prompt 
and ready ; but there is a holy consistency and harmony be- 
tween his words in the one case, and his silence in the other : in 
both he seeks the highest good of those concerned: he pleases 
not himself in either, but is seeking the edification of others. In 
the present instance of promptness and anticipation, he wishes to 
startle the Jewish ruler, and wake him up to the profound im- 
portance of the opportunity which he is enjoying of obtaining 
divine instruction. He may have already high conceptions on. 
this subject, but they are not high enough. It is probable, also, 
that our Lord designed, by thus breaking in, before Nicodemus 
had well finished his preface, or had at all made known the ob- 
ject of his errand, to brush aside, as impertinencies and unprofit- 
able, many things with which his head was filled. We remember 
his rebuke and commendation in that family which he loved : 
" Martha, Martha, thou art troubled about many things ; but 
one thing is needful / and Mary hath chosen that good jpart 
which shall not be taken from her." In the same spirit, by his 
mere manner here, he designs to intimate to Nicodemus, that he 
is perplexing himself about minor matters, while the great con- 
cern is not duly attended to. In short he is abrupt, in order to 
awake attention, and give it a right direction. 

(c) Another thing worthy of notice in the style of our Lord's 
address is, that he addresses himself not to his hearer's desires, 
but to his needs. This is not an occasion for observing the forms 
of politeness. They are superseded here by the requirements 
of a far higher principle. To indulge Nicodemus with a con- 
versation, however profound, on the accidents, rather than the 
substance of religion, would be out of place, and cruel, and incon- 
sistent with principles laid down by our Lord at the very begin- 
ning of his ministry. He had said, " What shall it profit a 
man if he gain the whole world and lose Ids ow?i soul?" He, 
that said this in sincerity and truth, must needs be anxious to 
improve an interview (perhaps the only interview he would ever 
have with Nicodemus, standing in the Jewish government in the 
position which he held), by pressing home upon him, not the 
truths which he would fain hear our Lord descant upon, but 



94: INTERVIEW OF THE SAVIOUR AND NICODEMUS. 

those which our Lord, in his perfect knowledge of all things, saw 
his real condition called for. This indeed is a characteristic of 
all the Saviour's teachings, whether in his Word or providence. 
He communicates only truth, and of truth only that which is 
convenient for us, in view of our true condition before God. 
Let weak and sinful men natter, whether by the utterance of 
truth or falsehood. Let them gratify others, because it gratifies 
themselves. The sinless Jesus cannot thus please himself: the 
most profitable truth, whatever it may be, must be spoken, and 
at whatever cost. He always indeed speaks the truth in love — 
love in reality and love in manner; but the truth must be 
spoken, even though men count him an enemy, because he 
tells them the truth. Are they strangers? they must be told it, 
whether they will hear or whether they will forbear; are they 
disciples? much more, if possible, must they be told it, even 
though they should go back, and follow no more after Him. 
By this he proves himself, to every conscience, a teacher sent 
from God. It is false prophets that preach smooth things, and 
seek to please, not to profit. The God of truth and love sends 
as his messengers only those who speak to our real necessities, 
and not to our unreal and deceptive passions, and desires. 

(d) Lastly, I would observe, that the manner of our Lord's 
address to JNlcodemus may be characterized as spiritual. In 
noticing this I do not mean to touch upon the subject, which has 
been already postponed for the present — the matter of our Lord's 
communications on this occasion. I have no reference now to 
his dogmatic or doctrinal statements on this occasion, but to the 
spirit, — the moral savour of his whole style of address considered 
as a whole. I am speaking of something very subtle in its nature, 
but clear in its manifestations and powerful in its effect. What 
is meant may be seen by contrast. Things of this nature are 
best seen in this way. His manner was not secular, either in the 
more or the less exceptionable sense of that term. We have all 
seen teachers, I presume, who went about the matter of religious 
instruction, and other religious duties, in the same spirit in which 
they would go about any purely secular occupation, when they 
have not only their hands employed in it, but their hearts deeply 
engaged in the work. Religion is their trade, as much so as is 
any handicraft to the veriest worldling to be found. Cases of 
this revolting kind are often to be seen in society, but not so 



INTERVIEW OF THE SAVIOUR AND NICODEMUS. 95 

much so as in older countries, especially Catholic countries, where 
public opinion is neither so strong, nor so pure, as it is among us. 
This spirit is manifested in our own land rather perhaps in papers 
than in persons. Have we not among us religious writings, es- 
pecially in connexion with the periodical press, which savour as 
much of the things of the world, as do those which treat of poli- 
tics, and far more than those that treat of science ? The subject 
indeed is different, but the spirit is the same. There is the same 
hardness, and harshness, and irreverence, and gross prejudice, and 
open partisanship ; the same violence and recklessness of asser- 
tion ; the same want of tenderness for character; the same deter- 
mination to carry a point without regard to the legitimacy of the 
means; the same unappeasable rabidness in defeat and in victory. 
To the shame of the Christian profession be it said, that there are 
writers on politics who handle their secular topics in a vein far 
less out of harmony — yea, 1 may speak in a positive form — far 
more in harmony with the mind of Christ, than some of those 
who have to do with the things of Christ's kingdom. These men 
— secular writers on sacred subjects, seem not at all aware of their 
utter want of true sympathy with such subjects. They are as 
ignorant of themselves as were the disciples, when they would 
call down fire from heaven on the Samaritans ; or as Saul, when 
he would serve God by persecuting God's people. They are 
loud in assertion, bold in their pretensions, exclusive and exact- 
ing in their claims, ever crying, "Lord, Lord;" ever saying, 
" The temple of the Lord, the temple of the Lord are we / " when 
one honest and earnest look at the Bible might show them that 
they have but very little, if any, of the mind of Christ, as dis- 
played in his intercourse with Nicodemus. They hold inter- 
course with the world, as the Saviour did with this ruler in Israel, 
but they are at opposite poles in their temper and tone : they are 
secular and earthly ; he is spiritual and heavenly-minded. 

As the Saviour in his manner with Nicodemus is spiritual, as 
opposed to secular ; so is he as opposed to superstitious. There 
is no tithing of mint, anise and cummin. No busy, bustling 
air in regard to the externals of religion. He does not lay great 
stress upon the less, so destroying its natural proportion with the 
greater. He does not put ceremonies in the foreground of reli- 
gion. He does not content himself with enforcing an external 
conformity to the moral law ; nor an intellectual apprehension 



96 INTERVIEW OF THE SAVIOUR AND NICODEMUS. 

and belief of all revealed doctrine. His tone and spirit are those 
of one who looks far deeper into things — into the heart of man, 
into his moral needs, into true religion, into the unseen world; 
yea, into the heart of God. " No man knoweth the Father but 
the Son, and he to whom the Son will reveal him." His tone 
and spirit evince, without any formal statement, that true reli- 
gion calls into exercise a class of feelings, which the world, even 
the religious world so called, has but, at the best, a dim percep- 
tion of. His whole manner towards Nicodemus must have 
taught him, as well almost as did the formal statements which he 
made, that the spiritual malady under which man labors is radi- 
cal, and calls for a corresponding treatment ; that no mere ex- 
ternal applications, no mere palliatives, no device or power of 
man, can reach it and remove it, — nothing but the spirit of the 
living God, nothing but the skill of the divine Physician minis- 
tering in person, — the remedy applied by his hand and received 
by the hand of the patient. 

There is a devotion and a seriousness which are very powerful 
and very earnest, and show themselves very plainly in the whole 
style and carriage of a man ; but which still are not spiritual in 
the strict and proper sense of the term. There is nothing pro- 
fane, or immoral, or irreverent, or even light ; but neither is 
there anything truly spiritual. There is an earthly tang upon it. 
The basis of it all is mere human nature. It is to be found 
sometimes among Pagan superstitions, oftener still in the hard 
bigotry and fierce fanaticism of the Mahometan faith, and often- 
est of all, amid the Romish and semi-Romish corruptions of Bible 
Christianity. But no matter how combined, it is in itself, and 
so far as it goes, of the earth, earthy. It has not the sweetness, 
the purity, the calmness, the intelligence, the profound and uni- 
versal love, and the deep heavenly-mindedness which shone forth 
in the manner of Jesus, as seen in his intercourse with Nicodemus 
and all others. His manner w r as spiritual, as being the expres- 
sion of all the fruits of the Spirit of God; as coming from the 
world of spirits, and as sustained from there, and as tending 
thither. It was spiritual in a degree, altogether unmatched by 
any of his followers. The Spirit was given without measure to 
him, and moulded his whole nature without hindrance or excep- 
tion. He was born absolutely sinless through the Holy Ghost ; 
he grew in wisdom and stature under the influence of the Holy 



INTERVIEW OF THE SAVIOUR AND NICODEMUS. 97 

Ghost ; and by the power of the Holy Ghost was throughout his 
life sanctified, not in part, but wholly. It was this that made him 
the very radiance of the divine glory ; God in human form. Per- 
haps we do not always bear in mind the unmatched singularity 
of this case. We study the characters of saints, both Scriptural 
and extra-Scriptural, so much, and find in them so much to ad- 
mire, that we are liable to forget, that still they are imperfect ; 
that they followed after, but still did not attain ; that at the best 
they are faint and imperfect representations of the divine ; while 
Jesus Christ, is the very image of the invisible God ! without dim- 
ness, without defect ! Men are often heard to wish, that they 
had lived in the day and country of Christ, that they might have 
seen the miracles that he did, his healing the sick, his calming 
the sea, his raising the dead ! And doubtless they must have 
been wondrous sights ! But methinks there must have been, on 
occasions like that now before us, in the manner of our Lord — in 
the spirit which shone forth from him and surrounded him as a 
halo, when he dealt with immortal souls and enforced eternal 
truth, a something which was inconceivably more striking and 
wonderful, and beautiful, and sublime, and powerful in its influ- 
ence on the human soul, than any physical phenomena of a mi- 
raculous kind. The words of Jesus were indescribably gracious : 
quite as gracious was his manner: it was altogether spiritual: it 
breathed only of heaven ! 

I only add, the manner of Jesus in teaching may suggest to 
us the true manner of learning things divine. Was he serious ? 
How solemn should we be in our enquiries into such subjects ! 
Did he seek to arouse his hearers to the momentousness of reli- 
gious truth? How ceaselessly should we bear in mind that it 
is for our life — our life eternal ! Did he dwell upon the profit- 
able, not the pleasing ? With what self-denial and self-discipline 
should we keep ourselves to duties and engagements and truths 
of most practical concernment ! Was he in all things and alto- 
gether spiritual \ How should we pray and strive, that we may 
rise into that region and live there — live there together with the 
Lord — that region where truth is apprehended, comparatively 
undi mined by the mists of this world, and happiness is enjoyed 
unalloyed by its anxieties and cares. In that region live those 
who are born again ; and, as born again, see and enjoy the king- 
dom of God. 
7 



THE INTERVIEW OF THE SAVIOUR AND 
NICODEMITS-(No. 2.) 



John hi: 3. 
— Except a man be born again, lie cannot see the kingdom of God. 

On a former occasion, it may be remembered, in considering 
these words, I noticed the person of Nicodemus, to whom they 
were addressed, the motives which swayed him in seeking an 
interview with our Lord, and, lastly, the general style and man- 
ner and spirit of our Lord's address to him throughout the 
interview. It remains yet to notice, not any more the manner, 
but the matter, of the Saviour's discourse as contained in the text. 
From the preface to his remarks, which the Saviour uses, we 
may conclude that the subject is one of vital importance : 
" Verily, verily, I say unto you ; " and the same inference may 
be safely drawn from the words themselves. It is plainly no 
common or unimportant sentiment, "except a man he bom 
again, he cannot see the kingdom of God." So far did it tran- 
scend the spiritual apprehensions of JSTicodemus' mind, that it 
sounded paradoxical and extravagant in his ears. It was deep : 
he could not fathom it ; it was high : he could not attain unto it. 

Now, there are two principal words and topics in the text : 
regeneration and the kingdom of God. A full discussion of 
either would occupy more time than is usually given to a dis- 
course like the present. Let us, in a general way, look at them 
both together, inasmuch as they are set forth as intimately 
related. One of them, regeneration, is said to be necessary to 
admission into the other, the kingdom of God, and a good way 
to a right apprehension of the former, the more immediately 
practical of the two, will be to consider what is meant by the 
latter. 

1. What, then, are we to understand by the expression, 
"kingdom of God" f It requires some little attention to get a 



INTERVIEW OF THE SAVIOUR AND NICODEMUS. 99 

right apprehension of the thing, and, after we have got it, to 
hold it fast. The idea is spiritual, and habitually to entertain it 
requires some spirituality of mind. We are all familiar with the 
subject of kingdoms. The records of the past are occupied with 
their destinies, and the journalism of the day is, for the most 
part, taken up with their doings. The rise and fall of empires 
are the most engrossing topics, with which the historian or the 
newsman entertains or startles us. Thus used to hear of king- 
doms, when mention is made to us of the kingdom of God, we 
are prepared and inclined at once to take up the notion that the 
organization spoken of is substantially like those of this world, 
except that in this case the king is God. It is not generally 
perceived, that a change in the headship here involves a change 
in the very essence of the membership, and in the whole mode 
in which we should look at the subject. Through the force of 
ordinary habit which makes us familiar with the kingdoms of 
this world, and from the want of spiritual instincts which would 
make us quick to apprehend things above the level of time and 
sense, in the use of the phrase, "kingdom of God," we conceive 
only of an external association ; or, at least, make this view par- 
amount to every other. Not that we forget that its origin is not 
human, or that its municipal arrangements are not altogether 
optional, or that its constitution of offices and appointment of 
office-holders are not entirely arbitrary; but still, notwithstand- 
ing these things, our prime, predominant, and absorbing view of 
the kingdom of God is, that it is a visible society. As a visible 
society it may, indeed, have in our view, or, at least, in our 
formal statement of the matter, many important functions of a 
spiritual kind ; but its essence, as a kingdom of God, is supposed 
to consist, after all, in this, that names are registered on its mus- 
ter rolls, that there is an external initiation for those who join it, 
and that there are certain badges for them to wear after they 
have joined it. Its whole divinity, at least so far as divineness 
is absolutely essential to it, is thought to lie in the fact, that God 
has ordained that such an external society should be. And as 
this of itself is supposed to constitute it divine, so does it consti- 
tute it spiritual. It is, as external, a spiritual government, its 
officers are spiritual rulers, its members spiritual subjects, 
Though God were absent from the heart and faith of every one of 
those who constitute the body, it would still be called a spiritual 



100 INTERVIEW OF THE SAVIOUR AND NICODEMUS. 

fellowship, and they themselves spiritual persons. In conform- 
ity with all this, ordination, though it be that of a Judas, is sup- 
posed to impress an indelible, spiritual character on the min- 
ister; and Baptism, though it be that of a Simon Magus, a simi- 
lar character on the member. Opere operato, as it is expressed, 
i. e., by virtue of the external elements and manipulations, cer- 
tain spiritualities are supposed to be created, of vast significance 
and virtue. The absence of the moral interferes not with the 
presence of the spiritual in these cases: the physical conditions, 
if secured, are enough. 

Now where these ways of thinking and this habit of mind pre- 
vail, when the " kingdom of God " is spoken of in Scripture or 
out of it, the thought presented, first and most prominently, is that 
of an external association. This externality is the essential thing 
— that, without which this kingdom cannot exist. Holy tem- 
pers and conduct may be thought very befitting and vastly 
desirable in every member of this kingdom, but they are not 
at all necessary to the being of the kingdom itself. They are 
something incidental to it : they may or may not be. They do 
not constitute that kingdom : it is only the external form that 
does that: these are accidents, not essence. 

Such views of the kingdom of God, under this Christian dis- 
pensation, are, in all important respects, the same as those of the 
gross-minded and worldly Jew of old, under the government of 
the house of David, on the same subject. He believed the 
government to which he belonged to be divine. He boasted that 
Jehovah was his king, and called the government a theocracy ; 
yet his notions touching the nature of that government, how- 
ever nominally sacred, were really secular. It was a kingdom of 
God indeed, but it had, of necessity, no proper spiritual attri- 
butes. He, like the Christians just spoken of, might call it spi- 
ritual, because divine, i. e., divinely appointed; but in no other 
sense did he do so, at least as the predominant sense ; it was not 
spiritual as constituted of hearts and minds sanctified by the 
Spirit of God. It was a kingdom originally and properly com- 
posed of living human bodies / but whether these bodies were 
actuated by souls alive to God — regenerated and spiritualized, 
did not, with him, affect the reality of that kingdom. Such 
spirituality might be present or absent, but the kingdom of God, 
in either case, stood in all the integrity of its being. 



INTERVIEW OF THE SAVIOUR AND NICODEMUS. 101 

This same error is characteristic of the Church of Rome, dis- 
tinguishing her from all Protestant Churches. That it should 
be found in that system will not seem at all wonderful to those 
who know, that as a corrupt form of Christianity it is made up 
very much of the obsolete or false things of Judaism and hea- 
thenism. That it is an error, no matter by whom held, Jews 
or Christians, Romanists or Protestants, who can doubt, who 
reflects on the nature of the case, and consults the New Testa- 
ment upon the subject ? 

" The kingdom of God ! " Think what it means from the very 
force of the words. It is so called in contrast with the kingdoms 
of men, which are secular, and in antagonism to the kingdom of 
Satan, which is diabolical. It is the kingdom of that God who 
is a spirit, invisible and holy, immaterial and pure ; communing 
not with gross matter (it is incapable of the privilege) but with 
other spirits made after his own image ; that God, who looketh 
not on the outward appearance, but looketh on the heart; that 
God, that saith to every rational creature that he hath made, 
" Give me thy heart" When that God, transcending the order of 
nature, sets up a kingdom among men, " among whom are his 
delights," more than with the sun and moon and stars, not made 
after his likeness ; surely his aim must be the spiritual part of 
human nature ; he must seek to reign over their souls rather 
than their bodies ; and his kingdom must be primarily, in both 
intention and fact, spiritual and internal, not gross and external. 

Among earthly rulers, tyrants reign over the physical part of 
man : that kept in due subjection their dominion is complete : 
the very ideal of their sovereignty is realized ; but rulers, of an 
unselfish and beneficent character, aim at something beyond 
this : they would be first in the hearts of their countrymen. 
They, however, can attain this only in limited degree. They are 
incapable of more and they are unworthy of more. But what is 
impossible with men is possible with God, and what is unsuit- 
able for men is befitting God. He can come nigh to hearts, he 
can make direct appeals to hearts, he can organize hearts in the 
unity of his spirit, he can rule over them by a sweetly constrain- 
ing authority, present, personal and complete. And as he is able 
to do this, so is he infinitely worthy, and has shown himself so to 
the children of men, not only by creation and providential care, 
but by the wonders of redemption through his Eternal Son in- 



102 INTERVIEW OF THE SAVIOUR AND NICODEMUS. 

carnate, once upon the earth, now in heaven. Clothed there 
with so much grace, armed with so much power, himself infi- 
nitely perfect, when the God of heaven sets up a kingdom upon 
the earth, what do we naturally look for? To what mast such a 
divine kingdom pertain ? Must it not pertain to the inner rather 
than the outer man? Is it not characteristic of hitman govern- 
ments that essentially they are altogether external, and simply 
because they are incompetent to go deeper ? And must it not be 
equally characteristic of the government of the unseen God, to 
whom all things are possible, that it shall be itself, in its essen- 
tial nature and working and objects, internal, and have to do 
chiefly with things unseen? The idea which should present 
itself, therefore, 1 repeat, when we hear or read of the " kingdom 
of God" should be, that of a dominion over the souls and spirits 
of men, as the primal and essential feature of it ; and we should 
consider it as embracing every human heart that has been 
brought into captivity to the obedience of Christ. God's king- 
dom is a government over believing and obedient souls. 

We are brought to this same conclusion by looking at the char- 
acter of the members as well as the head of this body. Human 
governments, as just stated, aim at controlling the bodies of men 
only or chiefly, because the eye of human vigilance and the hand 
of human power can reach no further ; not because the body is 
superior to the mind. Could they see the movements of the 
soul, as they do those of the outer man, the latter would be alto- 
gether neglected as secondary, subordinate, dependent, and infe- 
rior in dignity. How marked the inferiority ! In ordinary con- 
versation, or historical statement, or philosophical discussion, 
when man is the subject, in the great majority of cases the body 
is entirely overlooked ; it is of the mind we speak. It is there all 
character lies. The great men in the records of the past — where 
does their greatness lie ? The good men — where does their good- 
ness lie ? When we talk of and admire Newton, the philosopher, 
or Milton, the poet, or Howard, the philanthropist, or Marty n, 
the missionary — how entirely is the body lost sight of and ig- 
nored ! How exclusively the thoughts are fixed on the inner 
man in all these cases! So, again, when death conies among 
those we love, we are wont to say that a friend is taken from us, 
though his body remains with us; and when a faithful servant of 
Christ is called away, we say he is gone to his reward, though at 



INTERVIEW OF THE SAVIOUR AND NICODEMUS. 103 

the very time, we are laying his body in the tomb; so broadly do 
we thus distinguish between body and soul, and so emphatically, 
without meaning it even, do we assert that the soul — the spirit 
is the man, not the body. The body is counted but the passive, 
frail, and tottering tenement ; the soul is the dweller therein, 
made of God in God's own image, coming from God and going 
to God. To it, therefore, all the true dignity belongs, and it 
alone is worthy to be incorporated into a government the head of 
which is God. Indeed, it alone can be a subject, in the proper 
sense of the term, of the government and kingdom of Gocl. God, 
as a spirit, requires spiritual subjects; and men, as primarily and 
properly spirits, are the fit subjects of such a God; and accord- 
ingly, when we speak or think of the topic set before us in the 
text, our thoughts should be so shaped, our attention should be 
so turned : that is to say, in conformity with this idea, we should 
conceive of the kingdom of God as dominion and control exer- 
cised over souls — souls whether disembodied or dwelling in the 
flesh. 

Now that this view of the kingdom of God, so reasonable 
when we look at the nature of God as the ruler, and of men as the 
subjects, is the true view, we know from the decisive authority 
of the inspired "Word. Look into the New Testament. The 
Jews as a people entertained very different opinions. They, 
when they thought or spoke of the kingdom of God on the 
earth, had their minds hxed on the external organization as the 
main thing — I might perhaps say the only thing. Now, then, 
did the Saviour, by silence or otherwise, sanction this opinion ? 
Just the reverse. He endeavoured to correct it as an error. 
Everything he said on the subject of religion was calculated to 
lead the minds of the people to look for it within, not without. 
When the Pharisees, filled with their gross external notions, en- 
quired when the kingdom of God should come, come visibly, he 
said, "The kingdom of God cometh not with observation" i. <?., in 
the essence of it, "neither shall they say, lo, here, or lo, there; 
for behold " — mark it as true, however foreign to your thoughts 
— " the kingdom of God is within you" The same is implied 
in the statements the Saviour made about the qualifications for 
it and the barriers against it. They are moral, not physical; 
they pertain to the temper of the soul, not the disposition made 
of the body. By a change of mind men get ready for it : " Re- 



104 INTERVIEW OF THE SAVIOUR AND NICODEMTJS. 

pent ye, for the 'kingdom of heaven is at hand." By humility of 
heart they enter into it : " Blessed are the poor in spirit, for 
theirs is the kingdom of God /" and by avarice and other earthly 
passions they are debarred from the possession : " How hardly 
shall they that have riches enter into the kingdom of God." But 
the language of St. Paul is more precise and explicit still, and 
of itself perfectly decisive : " The kingdom of God is not meat 
and drink" — things external and palpable — "out righteousness, 
peace, and joy in the Holy Ghost," i. e., its essence lies in the 
Christian graces which belong to the hidden man of the heart. 
In conformity with this, the same Apostle tells us the kingdom 
of God is " not in word, out in power P And further still he 
saj T s that " he is not [eve?i] a Jew," according to the divine estimate 
and idea, "who is one outwardly • " "but he is a Jew who is one 
inwardly, and circumcision is that of the heart, in the spirit, 
and not in the letter, whose praise is not of men but of God." 
This is said of the Jew, whose religion by divine appointment 
was so external, and whose government, both civil and ecclesias- 
tical, was a theocracy, having Jehovah for their proper and im- 
mediate sovereign : how much more then should it be said of 
the Christian, whose religion lies so little in the letter, and so 
much in the spirit — so much in the power and so little in the 
form ; and who, as a Christian, is not allowed to call any man 
master on the earth, in the things of religion; but to hold imme- 
diate communion with the invisible God in all things specially 
spiritual, and to submit his conscience only to his authority, even 
as he gives his heart only to his demand. 

Now in insisting thus emphatically that we should habitually 
consider God's kingdom as something "within" men, to use the 
Saviour's expression, rather than without them, it is not by any 
means denied, on the contrary, it is earnestly maintained, that 
there is something external connected with it. There must needs 
be something external connected with the kingdom of God, as 
established among creatures dwelling in bodies. And whatever 
may be the anterior necessity for it, we know that, as a matter of 
fact, it is so by divine appointment. Those who enter this king- 
dom are required to be outwardly baptized; those who continue 
its subjects, openly to commune, and, as members of this divine 
kingdom, to do all such outward good works, seen of all men, as 
God hath before ordained that they should walk in. All this is 



INTERVIEW OF THE SAVIOUR AND NICODEMUS. 105 

undoubted, and must not be interfered with. But everything 
in its own order. Order is here of vital importance, even as the 
order of the figures in an arithmetical sum. Cypher and one is 
not the same as one and cypher, or nine and one as one and nine. 
So here, the manner in which this subject of the outward and the 
inward parts of religion are adjusted in our minds — which goes 
first and which last, which is the cause and which is the 
effect, which is the sign and which the thing signified, which 
the soul and which the body, which absolutely indispensable and 
which not — this arrangement and ordering of the subject in 
our minds, I say, determines whether our theology is sound or 
unsound, and jjrobably therefore, I do not say certainly, our 
character as spiritual or unspiritual. The outward things of 
a ceremonial kind, with all the officers, offices, and external 
arrangements of the kingdom of God, do not constitute that 
kingdom, any more than the brick and mortar of our colleges 
and academies constitute the republic of letters ; and to get into 
a habit of identifying them with it, is to fall into a mental dis- 
ease which finds its proper consummation in the externality and 
superficiality and superstition of the Romish system. External 
things do not constitute that kingdom, I repeat. The blade, the 
ear, the full corn in the ear, which are visible, are subsequent to 
the seed in the ground, not anterior ; they do not produce that 
seed, but that seed, them. So the essence of the kingdom of 
God, which is the reign of God over human hearts, is anterior 
to and the cause of the accidents, which are its forms and out- 
ward arrangements. 

These comparisons are only meant for illustration, not for 
proof. Proof is hardly needed here ; w T hat is chiefly needed is 
that w T e catch the idea meant to be conveyed ; once caught, it is 
its own voucher. There are many truths which when once 
brought before the mind speak for themselves. They wear, so 
to say, such an honest face that we cannot distrust. They are 
like light, which needs no commendation to the organ of vision. 
Such is the truth before us, that the kingdom of God is not, 
essentially, a political or civil or ecclesiastical or, in any way, 
external thing (though external things are connected with it and 
important to it), but spiritual and divine, lodged in the centre 
of man's inner being, and involving those habitudes of soul 
which correspond to the nature of the head of that kingdom. 



106 INTERVIEW OF THE SAVIOUR AND NICODEMUS. 

No other view can satisfy us as suiting man, if the soul is the 
proper man ; or God, if God is indeed a spirit. 

2. With this idea, then, distinctly in our minds and well es- 
tablished in our judgment and conviction, we are prepared at 
once to receive and understand the solemn truth laid down by 
the Saviour, at least in the practical aspects of it, when he said, 
"except a man he horn again, he cannot see the kingdom of 
God." If such be the kingdom of God, essentially considered, 
we can see what initiation into it must be. We at once per- 
ceive what, in general, regeneration must mean. We are born 
into the kingdoms of this world — born as the subjects of some 
earthly government. Our birth brings us into it and gives 
us qualification for it. With the five senses, and in a normal 
state of the human mind, and with such training as comes 
naturally from our circumstances, we are duly qualified to take 
the place of subjects and enjoy their privileges. Natural birth 
does all this for us. By analogy, therefore, we may see what a 
supernatural birth, the new birth referred to in the text, must 
do for us. Introducing into a spiritual state, it must give us 
spiritual capacities and tastes ; subjecting us to that God who 
deals specially with the heart, it must give us subjection of heart 
before him ; and as he is not only a master, expecting fear, but 
also a father, expecting and demanding love, it must involve a 
filial spirit of affection and trust — supreme above every other 
affection of the soul, to correspond with the supremacy of the 
object — God. Regeneration as a process, therefore, is clearly 
seen, being understood by the state in which it results. If it 
brings us into a new moral state in which the soul is at peace 
and in communion with the all-holy God, it must be a change of 
mind — of heart. Our first birth introduces us into the love of 
the world ; the second must introduce us into the love of God. 
The change, therefore, is radical, reaching to the foundation of 
our nature. It is not a superficial modification ; it is a deep and 
internal revolution. As high as are the heavens above the earth, 
so high, in principle, is our supernatural above our natural birth. 
It is not a mere improvement in social morals ; a man may 
improve in industry and temperance on mere earthly and natural 
considerations, and be not a whit nearer the kingdom of God. 
JSTeither is it a mere ecclesiastical change — a transference from 
the outward world to the outward and visible church ; this may 



INTERVIEW OF THE SAVIOUR AND NICODEMUS. 107 

take place and still the man be in the gall of bitterness and bonds 
of iniquity — may have no part or lot in the proper church and 
kingdom of God — the church which is invisible, the kingdom 
which is " righteousness, and peace, and joy in the Holy Ghost." 
Does it sound strange to any one among us to hear of an invis- 
ible church, or a strictly spiritual kingdom ? Brethren, can we 
not elevate our minds to such a view, and even feel that it is the 
only view which is worthy of God as the infinite Spirit and the 
Father of the spirits of all flesh ? Can we not conceive of a 
sphere of existence, a mode of life, a " Kingdom of God," dis- 
tinct from the physical world which God has made, and the polit- 
ical world which man has ordained, and the intellectual world 
in which men of mind, and the esthetical world, in which men of 
taste live and move and have their being, and distinct also, 
and especially, from the external church-world, in which mere 
ecclesiastics and theologians live; can we not, I say, think and 
conceive of a church, and a kingdom and a sphere of life, which is 
as perfect an organization for hearts and spirits, as outward asso- 
ciations are for bodies — a kingdom into which men are brought 
by the Spirit, over which Christ presides with a real, though un- 
seen, power, and in which real, spiritual communion is enjoyed 
with the invisible God, heart meeting heart, through Jesus Christ 
our Lord ? Can we not conceive of this kingdom as not only 
having God for its head, but composed in its membership of his 
true servants, whether they are in the body or out of the body, 
whether found in our narrow ecclesiastical circle, or gathered 
from communions far beyond our pale; whether agreeing in all 
things with us, or only with us holding, as St. Paul has it, the 
head, i.e., Christ, but holding him with a faith which accounts 
and makes him their w T isdom, righteousness, sanctification and re- 
demption ? Can we not conceive of all this, and then regard out- 
ward church organizations, not as by any means constituting this, 
or identical with this, whether it be the Greek Church, or the 
Latin Church, or Protestant Churches generally, or our own 
Protestant Church in particular ; but still all tributary and con- 
ducive to this, or the reverse, according as they adhere to, or de- 
part from, the true doctrines of Holy Writ, apostolic usage, the 
dictates of a sound common sense, sanctified by the grace of God ? 
Can we not grasp and apprehend and hold this idea? So to con- 
ceive and so to think is the requirement of Scripture, and never 



108 INTERVIEW OF THE SAVIOUR AND NICODEMUS. 

shall we have peace of mind in regard to many of the contro- 
versies of the day, and, what is more important still, never shall 
we take hold of Christianity in that way, which will make ns spi- 
ritual Christians and sound in the faith, till we ''have so learned 
Christ." But when we have learned to entertain this high, holy, 
enlarged and spiritual view of the kingdom of God, with it we 
are prepared readily to receive every other doctrine of the Gospel 
which pertains to the inner life. We then see, perforce, that 
when the Saviour pressed regeneration upon Nicodemus, he was 
urging what the nature of man, as contrasted with the nature of 
God's kingdom, imperatively calls for; and that his language, 
however strong and solemn, was only proportioned to the impor- 
tance of the case and occasion. We see why he repeated once and 
again the asseveration, " verily , verily , I say unto you;" why, 
though he speaks of water, it is only once and allusively, and to 
illustrate his meaning ; whilst he speaks repeatedly and emphati- 
cally of the spirit ; why he reproves Nicodemus that he does not 
catch his meaning, inasmuch as, even as a Jew, he ought to 
have discernment enough to do so ; why and how aptly he com- 
pares the operations of the Spirit to the invisible movements of 
the atmosphere, since their scene is the secret chamber of the 
heart (though the effects in both cases are soon made manifest 
enough) ; and why, as the ground and cause of the great doctrine 
of regeneration, he announces, that " that which is horn of the 
flesh is flesh" and so, unless extraneously aided, must ever re- 
main ; whereas " that which is bom of the spirit" and that alone, 
" is spirit." 

It being plain, then, that there is a Kingdom of God for the 
reception, protection, and benediction of human souls ; that it 
is a spiritual constitution and government, implying sanctified 
affections in all its subjects; that we enter it by regeneration, and 
that it is, accordingly, a spiritual process, because effected under 
the influence of the Holy Spirit of God ; and that the final issue 
of this process is a holy heaven — a heaven that can be reached in 
no other way ; the question becomes most pertinent and solemn, 
and ought to be put to ourselves most directly and pointedly, 
" Have we heen horn again f " Suppose, my brethren, it was we 
that had made that visit to Jesus by night, bringing some religious 
question indeed for his solution, curious it may be, but compara- 
tively unimportant and unpractical ; and suppose that instead of 



INTERVIEW OF THE SAVIOUR AND NICODEMUS. 109 

noticing onr moot points of enquiry, he had burst upon us with the 
unusual and startling announcement, "Verily, verity, I say unto 
thee, except a man be born again, he cannot see the kingdom of 
God ; " would we not carry the great truth home with us, medi- 
tate upon it, and pray over it, and endeavour to give it a faithful 
application to our own selves? The tones of his voice, the solem- 
nity of his look, the weight of his words, the depth of his mean- 
ing, the divinity of his miraculous doings and of his whole mien 
and character, would haunt us long after, preventing us from 
putting a superficial meaning on his language, and making us 
profoundly anxious to deal honestly with it and our own souls. 
Well ; such interview will not be granted us ; we shall not go to 
him by night; we shall not meet him in a private apartment. 
Let us not then look back to impossibilities ; let us rather look 
forward to certainties, which are coining. We shall meet him 
in the broad and blazing noon of the Day of Judgment; we 
shall stand face to face with him before the assembled universe. 
In that solemn hour, the meaning of our text will be tested, and 
we too will be tested by it. Great God, the God of truth and 
light, give us to see clearly, and experience fully, what thy 
Eternal Son meant when he told us " we must be born again." 
Let us not trifle with the truth. Let it not at last be said in 
regard to us, that the '■ light shined in the darkness, but the 
darkness comprehended it not? As we have been born into 
this sinful world, let us by thy Spirit be born into thy Holy 
Kingdom; so that at the last it may appear, that we are not 
the victims of rejected truth, but the monuments of accepted 
mercj 7 . Amen. 



THE CHURCH : ITS LATHEE AND FUNC- 
TIONS, AND THE DUTIES OF ITS 
MEMBEES. 



I. Timothy hi : 15. 

— That thou mayest know how thou oughtest to behave thyself in the house 
of God, which is the church of the living God, the pillar and ground of the 
truth. 

Three topics here present themselves for consideration : What 
is meant by the Church of the living God ; how it is the pillar 
and ground of the truth ; and the duty of him who is a member 
of this society. 

The expression Church of God is often mentioned, and vari- 
ously applied, in the New Testament. We read of the church 
in a country, as the Church of the Thessalonians, and a church 
in a city, as the Church of Corinth, and a church in a private 
house, as that in the house of Aquila and Priscilla. Cases of 
this last kind may mean either all who met for worship in any 
private residence, from lack of a public place of assembling, or 
only the members of a Christian family living under the same 
roof. Origen tells us, that when a family wholly Christianized 
was written to, it was customary to address the salutation of the 
letter to the "Church of God in that family;" and when only 
a portion of it was Christianized, to address it to those in that 
family who were " in the Lord." Now here we have the term 
employed in three or four significations, in all of which it seems 
to stand for a body of persons, larger or smaller, associated to- 
gether more loosely, or more closely, for the purposes of profess- 
ing Christ and worshipping and serving God. But in the text 
we have the term employed in another and yet more extensive 
sense. Here it manifestly stands for the whole body of Chris- 
tians throughout the world, the Church universal in the external 
sense, all who profess and call themselves Christians, in propor- 



THE CHURCH : ITS NATURE AND FUNCTIONS. Ill 

tion as they hold the great essential doctrines of Christianity. 
It is a world-wide generic term, comprehending under it many 
species growing out of national and other territorial divisions, 
while these species again embrace many more individuals under 
them, in the form of separate worshipping congregations. And 
these several applications of the term in Scripture grew naturally 
out of the scattered and varied condition of the disciples of Jesus, 
as they appeared from the very first. It was in obedience to 
actual circumstances, that they so applied the word — circum- 
stances which cause us at the present day in like manner, and 
not with express design of conforming to Scripture language, to 
use it for the body of persons with whom we worship in our 
respective vicinities from Sabbath to Sabbath, and also to extend 
it to our diocese, our union, then perhaps to the Church of 
England and finally to the whole of Christendom. 

But there are many whom this view of the term " church " 
and its signification would not at all satisfy. They would pro- 
nounce it loose, indefinite and latitudinarian. They are not 
willing to be mingled in such a heterogeneous mass (so perhaps 
they would call it), so indistinguishingly. They would be asso- 
ciated with a select few — with them and them alone. Eot 
content with having a separate organization for all associated 
religious action, they would not wear with others even a common 
name ; they would not be classed with them as belonging to the 
same Church of Christ at all. It matters not that they whose 
communion, even in the use of a name, they thus spurn, hold all 
the great essentials of the Gospel, not only as they are found by 
these objectors themselves in Scripture, but as they are expressed 
too in the ancient Creeds ; it matters not that they labour as 
laboriously, as zealously, as rationally, in the cause of the Gospel 
as their neighbours, and if need be, die as resolutely for the 
testimony of Jesus ; still they refuse in any way to be called 
by the same name. They assume that St. Paul and the other 
Apostles meant that the term church should be restricted to 
themselves, and all others who are, in the external organization 
of the religious societies to which they belong, like themselves. 

ISTow, in justification of a large and liberal understanding of 
the term, several suggestions might be made. In the first place, 
it must surely be the desire of every humane and Christian heart 
to give the term " the Church of Christ," the widest compre- 



112 THE CHURCH I ITS NATURE AND FUNCTIONS. 

hension which Scripture will at all allow. Who would be for- 
ward to exclude from that society which Christ established in 
the world, especially if all covenanted mercies belong exclusively 
to it, any one whom he hath not expressly cut off? Who would, 
when not in undoubted plainness of speech required, construc- 
tively excommunicate a large part, perhaps the most intelli- 
gently pious and the most disinterestedly beneficent portion, of 
the Christian Church? And as charity ought to withhold us 
from such conclusions, unless plainly necessitated by a "thus 
saith the Lord," so, it would seem, ought humility also. Such 
conclusions are delicate work. They approximate very nearly in 
their nature to that judging of our brother, which the Scriptures 
so expressly condemn. 

Be it remembered, in the next place, that while such judicial 
sentence against those who seem in the main to honour Christ 
and serve him faithfully, is nowhere demanded by the plain 
language of Scripture, so some passages of Scripture seem 
designed, and in themselves are quite sufficient under the cir- 
cumstances, to relieve us from all such supposed necessity. 
The disciples once forbade one who was propagating the truth, 
though not in communion with them ; but Jesus promptly said, 
" Forbid him, not, for there is no man which shall do a mira- 
cle in my name, that can lightly speak evil of meP In the same 
spirit it was, St. Paul "rejoiced" that Christ was preached, 
though not in the manner which he approved. From these 
things it is plain, that the main use of agencies and instru- 
mentalities in this world, in connexion with religion, is the 
propagation of the truth; and though the regular way of effecting 
this is the best way, because the most efficient, and, under ordi- 
nary circumstances, most honourable to religion, yet some other 
way may effect the same purpose adequately, and entitle those 
who are resorting to it in true faith and love, and are associated 
together avowedly to honour Christ in what they deem the way 
of his appointment, to be considered a part of the Church of 
God. 

Lastly, persons are led to fancy themselves under obligation to 
foster these exclusive views, by assuming that when the Apostles 
wrote, the state of tilings in the Christian world was precisely the 
same that it is at the present day ; and consequently, that what 
they said, in view of existing things then, is equally applicable to 



THE CHURCH I ITS NATURE AND FUNCTIONS. 113 

existing things now. Now it is freely admitted, nay, earnestly 
maintained, that the contents of the New Testament were not 
designed for one period in the history of the Church, nor for one 
generation ; they were meant to guide mankind on the vital and 
infinitely momentous subject of religion, all over the world and 
to the end of time. The truth of God is not local, or temporary, 
or in any way limited in its application. But it should be re- 
membered how that truth is enunciated to us, and what in con- 
sequence is the proper mode of application. It has not been 
given to us in abstract propositions, having no regard to time, 
place, and circumstance. It is not set forth as are the principles 
of mathematics, which, if applicable at all, are wholly applicable. 
With a benevolence and a wisdom, which we cannot stop here to 
notice, it has pleased God to put the revelation of his will in a 
concrete, not an abstract form, to make it historical, to bring it 
forth incidentally (as the Saviour predicted the destruction, on 
occasion of the disciples calling attention to the permanence of, 
the building), to give it the form of doctrine, reproof, instruction 
to particular individuals and bodies of individuals, in all the actual 
peculiarities of their condition. The effect of this is not to make 
the New Testament a collection of empirical rules, having no 
common central principles (there are infinitely deeper and broader 
principles in the New Testament than in any book that was ever 
written) ; but it should make us cautious in ascertaining them, 
precise in fixing their limits, and fearful of ultraism in their ap- 
plication. It should teach us, that when we find a principle laid 
down in connexion with, and to bear upon, an actually existing 
state of things — not in an imaginary case, but one which has a 
historical being in the world, should it be our wish to apply it to 
other cases not identical with this, but only somewhat like it, to 
be on our guard lest we apply it beyond its legitimate sphere, 
and so run ourselves rashly into conclusions and inferences, which 
come in conflict with other principles known to be divine, not by 
inference but directly. Something, suppose, is said of and to 
adults : is it applicable to infants f It may be, or it may not, at 
least in the same way and to the same extent. Prima facie, per- 
haps, we may say it is'not,m so many different points do the sub- 
jects spoken of differ ; at least if it be so, it must be with much 
allowance and modification ; or, as we commonly express it, mu- 
tatis mutandis. As another example : the Saviour or his Apostles 
8 



114 THE CHUECH \ ITS NATURE AND FUNCTIONS. 

make declarations to those living under the light of revelation, 
that if they fail to believe the Gospel and profess the same in 
holy baptism, they shall fall under the condemnation of God : is 
the declaration applicable to those who never so much as heard 
the name of Jesus ? It may be, or it may not ; certainly, to say 
the very least, the circumstances of one case are so diverse from 
those of the other, that we should look narrowly, lest, with- 
out being aware of it, we stretch the application, in obedience to 
mere forms of expression, and without reference to the ideas in- 
volved, beyond the measure of the divine intention. Other ex- 
amples might be furnished, but these will suffice. 

Let me now further observe, that not only a diversity of sub- 
jects, i. e., of persons to whom the revealed propositions with 
which we may be dealing should modify our application of them, 
but also the nature of the truth involved in these propositions. 
We are aware of the distinction between moral and positive, as 
regards truth and law. Now, if the subject belongs to the class 
of moral truth, although, as we have seen, it may require modi- 
fication with any supposed change of circumstances; yet much 
more will this hold, if it pertain to the class of positive truth. 
In this latter case much more caution should be observed than in 
the former. Positive precept is much more local, circumscribed, 
and partial in its own nature than moral ; and we are much more 
liable, accordingly, to err, when we carry it forward to new ap- 
plications not precisely the same as those in which it stands in 
the New Testament. For example, the subject is the depravity 
of man, and something is said touching it, let us suppose, to the 
antediluvians and of the antediluvians; as the laws of nature are 
uniform, as human nature is a fixed fact, " as in water face an- 
swereth to face, so the heart of man to man," there is little dan- 
ger in supposing that depravity predicable of men in all ages, 
and any further inferences which we may choose to draw from 
the fact thus established, of a moral kind, will be drawn with 
comparative safety. But suppose, now, the subject is positive in 
its nature, and pertain not to internal moral truth, but external 
ecclesiastical arrangement ; and suppose, above all, that for what 
in such case we deem true and apostolic, we have not anything 
positive in the form of precept and command, but only positive 
usage — if I may so speak, the silent practice of the apostolic 
churches, incidentally and partially, not formally and fully made 



the church: its nature and functions. 115 

known to us — who does not see, in such case, that inferences 
drawn here to the prejudice of the covenant claims, and Christian 
hopes of those, who, according to our own confession, hold the 
substance of the faith in their creeds, and exhibit the essence of 
religion in their lives, is most unsafe and rash? This positive 
usage, as I have called it, may be quite sufficient, without any 
precise Levitical rules, to bring as to a satisfactory conclusion as 
to our parts and duties, but not sufficient to set us up as judges 
and authorize us to deny all true ministry, sacraments, and church- 
ism to those who differ from it. This unmeasured, exaggerated, 
and ultraistic mode of drawing inferences only rebounds to the 
prejudice of those who indulge in it. It leads men to say, 
" Why, herein is a marvellous thing : you hold in your exclusive 
possession the only divine means for your own and the world's 
regeneration and sanctiflcation : how comes it then that they who 
are wholly destitute, at once, of the promise, and authority, and 
means, approximate so nearly to those who have them, in attain- 
ing all the great practical ends of Christianity? Was our Lord 
so entirely mistaken when he said, and that too with primary 
reference to the teachers and systems of religion, ' Ye shall know 
them oy their fruits'' f " Thus do we fall under the charge of ex- 
travagance, and at the same time lead to the undervaluing of all 
the ordinances of religion, thereby favouring a sceptical spirit in 
regard to spiritual things generally, and a quaker spirit in regard 
to the externals of Christianity. The latter consequence comes 
in this way. We represent the ordinances of those who differ 
from us in the framework of the government of God's Church as 
mere shells, whilst we have both shell and kernel ; as mere painted 
flame, whilst ours is the appearance and the power of fire ; as 
mere shadow and show, whilst ours is the substance and the food. 
Yet, though the causes are so diverse, the effects are not so dif- 
ferent. If only sound doctrine, the great central principles of 
Christianity are faithfully pressed upon the conscience, the re- 
sults in the conversion of sinners, the maturing of Christian char- 
acter and the moralizing of society, are by no means so dispro- 
portioned and unequal as these strong views of the peculiar virtue 
of any particular form of the Christian rites would authorize us 
to expect. Disappointed thus in the results which our state- 
ments led them to expect, men begin to think that it is all ex- 
aggeration, that the blessing which we look for, in the ceremonies 



116 THE CHUKCHI ITS NATURE AND FUNCTIONS. 

of Christ's ordaining, is unreal and imaginary; and that nei- 
ther the condemner nor the condemned derives from them the 
benefits they profess to be looking for. Thus it is that exaggera- 
tion always reacts to the depreciation of that which we would 
fain exalt. If we would be blessed in the use of the external 
means which Christ has appointed for our improvement and 
growth in grace, let us take heed that we do not magnify them 
unduly, that we do not suppose any inherent virtue in them, but 
that all the virtue, so far as individual effect is concerned, lies in, 
and is proportioned to, the faith of the recipient. We go to these 
ordinances as individuals to meet God there, but God is a Spirit, 
and those who worship him, must worship him in spirit and in 
truth. We meet God in the exercise of faith in his Son, and with- 
out faith we cannot meet him, at least to receive a blessing at his 
hands ; but if we have faith, then the blessing is unto us accord- 
ing thereto. To suppose faith to be exercised, and no saving 
benefit enjoyed, is to suppose God not to stand to his word — to 
suppose God to deny himself. This view by no means necessi- 
tates us to believe that the general effect of different ecclesiastical 
systems is the same, and that the sacraments under every form 
of administration are equally beneficial. Though the blessing 
to the individual is according to his faith, the system with which 
he is connected may be more or less calculated to cherish faith. 
Observe, cherish faith — not create it or preclude it, but to cherish 
it or foster it. The use or the omission of forms of prayer has a 
favourable or unfavourable effect upon the members of a church, 
generally considered. It does not admit to grace, or debar from 
grace ; yet it has a real efficiency in the general result. So do 
those contend who use them and who fail to use them : if they did 
not think so, they would not exhibit the zeal they do. In the same 
way, in the general result and ultimate consequence, there may be 
an important difference in the general complexion of Christian 
churches, and the general efficiency of their labours for the conver- 
sion of the world (even where sound doctrine is entertained alike), 
occasioned by their ecclesiastical organization, and their ritual 
order. What we contend against is, giving over the pious and 
good to uncovenanted mercies, which are no mercies at all, and 
tying the grace of God to particular forms of rites, administered 
by man ; and this we contend for simply with the view of avoid- 
ing difficulties, theoretical and practical, of a most startling nature. 



THE CHURCH I ITS NATURE AND FUNCTIONS. 117 

In this spirit it is, and with an eye to these considerations, 
that by the Church in the text before us, we understand the great 
body of those who profess and call themselves Christians, and who 
hold the substance of truth as it is in Jesus. To draw lines of in- 
clusion and exclusion more closely than this, where we have no 
express and direct authority for so doing, but only at the best 
precarious inference, is, for frail, fallible creatures, in a matter 
that involves the spiritual and eternal destiny of souls, altogether 
too delicate and difficult a task. 

2. Now then, we have to enquire what are the functions of 
this Church according to the text ? It is called the pillar and 
ground of the truth. By this I understand, that it is the great 
agency which God employs for the preservation and propagation 
of truth in the world. It did not originate the truth : its origin is 
heaven ; therefore, for one reason, it is that Scripture calls it the 
truth of God. So far from originating the truth, it would be much 
nearer the fact to say that the Church was originated by the truth. 
The truth coming from God and entering the minds of men, by 
its own attractive and uniting power, draws men together, giving 
rise to sympathy of feeling, community of sentiment, and con- 
cert of action in greater or less degree. And while the Church 
does not originate the truth, neither is it the pillar and ground 
of the truth's continuance in any ultimate and absolute sense. 
As God is the author, so is he the sustainer : the Church is 
the instrument which he uses for this purpose, and though it is 
an agent, its agency is secondary, circumscribed and imperfect. 

And here comes in an idea which is important to prevent mis- 
conception and error. The question has been raised whether the 
Church is not infallible, and it has been connected with the text 
before us. Now it may be or may not be a proper question ; and 
upon supposition that it is, it may find a proper answer in a 
simple affirmative or negative ; but however all this may be, the 
question is not necessarily or naturally involved in this text, and, 
indeed, I think I might say in any text with which it is con- 
nected. It is a question of speculation raised aside from the 
Bible. In the present instance St. Paul tells Timothy, that he 
writes to him that he may know how to behave himself in the 
house of God, the Church of the living God, the pillar and 
ground of the truth. The apostle would intimate, that his young 
son in the Gospel and Gospel ministry stood in a most responsible 



118 tiie church: its nature and functions. 

situation. lie was made a member and an officer of that society 
which was as a cit} r set upon a hill, or a light-house on a head- 
land. He belonged not to the religious association of some 
fictitious deity, but the Church of the living God, a Church set 
in the midst of a benighted world to give it light — light by means 
of all the persons, and things, and agencies, and instrumentalities 
which make up the complex idea of the Church. The apostle 
here is considering the Church as a vehicle of truth to those who 
have it not, rather than an authority for the infallible decision of 
questions arising among those who have. Even supposing him 
to be speaking of the functions of the Church, in reference to 
the guidance of its own members, the idea of infallibility has no 
necessary connexion with his language. The Church by her 
ecclesiastical courts may, and as a society must, act as a practical, 
final judge of controversies among Christians ; just as society by 
its civil courts, superior and supreme, judges among citizens, with- 
out any claim to the attribute of infallibility. It is in truth an 
entirely superfluous idea here, highly improbable in itself, and no 
way called for by the context. It belongs not here, but has been 
carried up from the theological disputes of subsequent times, like 
a great many other topics, and foisted into the Bible, contrary 
to all right rules of judgment and interpretation. But, as said 
before, the object of the apostle is not to set forth the functions 
of the Church in reference to those within it, but those without 
it. With reference to the world at large — the world of heathen 
error and Jewish half-knowledge and superstition, the Christian 
Church is indeed the pillar or ground of the truth — the full truth. 
If the heathen, in his darkness would be enlightened, to what 
body should he look but that which God had appointed as the 
depository of his truth ? If the Jew in his blindness would see, 
like Saul of Tarsus, who can give him sight but some Christian 
Ananias ? And coming down to our own day, if a man of 
the world, weary of its vanity and sin, would turn himself to 
God, where can he look for sympathy, encouragement, and in- 
struction, which he so much needs, but to those who have escaped 
from the same misery, and have been admitted into the light and 
freedom and hope of God's own children, i. <?., to Christians, to 
the Christian Church ? In this view alone, then, the text is veri- 
fied ; the Church is the pillar and ground of the truth. This 
grand idea of itself fills out the measure of these figurative ex- 



THE CHURCH I ITS NATURE AND FUNCTIONS. 119 

pressions, leaving no room for idle impertinencies, brought in 
by the vain curiosity, or the haughty dogmatism, or the selfish 
ambition of men. The world must always look to the Church 
for divine light and beneficial moral influence, as long as the 
Church stands ; and we are assured it will stand forever — to the 
end of the world. But this statement no more of necessity 
involves infallibility, than saying that society should look to her 
seats of learning for human knowledge, implies that there shall 
be no error in their teachings. The Church is properly called 
the pillar and ground of the truth, so long as it is thence Chris- 
tian knowledge diffuses itself. Moreover, in order to merit this 
title it is by no means necessary that every part of it be in full 
possession of the truth as regards doctrine or discipline, especially 
the latter ; nay, it is not necessary that the majority of the Chris- 
tian world be in all respects right. Yet again, let me venture 
another assertion, which a moment's reflection will confirm : It 
is not necessary to give the Church a valid title to the honourable 
epithets of the text, that any part of it be in full possession of the 
mind of the Spirit, just as it is given us in Holy Writ. As there 
is no Christian heart perfectly pure, so is there no Christian head 
perfectly correct ; and what is thus said of the members, may be 
said of the whole body. As the heart of the whole Church is 
not freed entirely from sin, neither is the understanding of the 
Church, in whole or any of its sections, absolutely pure from 
error and mistake. It is enough for the reality of individual 
Christian character, and for the reality of the Church of Christ, 
that both one and the other be in possession of the substance of 
the truth ; the great leading principles of the Bible, those princi- 
ples which lie patent on its surface, and which are taken up into 
the experience of every sinner anxious about his soul's salvation. 

Laying aside then, as quite unnecessary and out of place here, 
the notion of infallibility, let us proceed to consider, how pro- 
perly, without any such futile and arrogant claim, the Church is 
called the pillar and ground of the truth. 

(a) In the first place, and chiefly, the Church is so called, be- 
cause to use the language of our Twentieth Article, she is a 
" witness and keeper of Holy Writ." Christianity is found in 
the Bible, and originally and purely nowhere else. There God 
has given us a revelation of his will in regard to us, infallibly, 
because not only is the substance of the communication from 



120 THE CHURCH *. ITS NATURE AND FUNCTIONS. 

him, but also its form ; not only the ideas in general, but the 
language in particular, so far as freedom from error, and suf- 
ficiency of expression are concerned. The truth is set forth 
there, as in no other book, because it is exhibited not in words 
which man teacheth, but which the Holy Ghost teacheth. Xow 
this unique and infinitely important volume is to be found, 
where ? In heathen, Mahometan, or Christian lands ? Of course 
the latter. And among whom chiefly in Christian lands? Of 
course among the members of the Christian Church. Who 
should keep the book but those who use it ? Who be anxious 
for its preservation but those who value it, and make it the rule 
of their life ? This is at once natural and necessary. Who keep 
the records of literature and science, but men of learning; and 
who the divine record of religious knowledge, but men of reli- 
gion ? They ever have kept it and ever will keep it, as long as 
religion exists in the world. As truly, therefore, as the Bible 
is the great treasury or reservoir of the truth of God, in pre- 
serving the volume, watching over its purity, and perpetuat- 
ing it in the world from generation to generation, by transcrip- 
tion and printing, so surety is the Church entitled to be called 
the pillar and ground of the truth. She is the candlestick on 
which this divine light is set. 

(b) But further, the Church does not barely keep the volume, 
attesting its authenticity and watching over its integrity, and so 
acting as a pillar and ground of the truth ; but she seeks to pro- 
mote the truth by a system of instruction, the basis of which is 
the contents of that volume. She does not act simply as a pub- 
Usher of the book, but as a lecturer upon it. She does not 
leave it to find its way in the world, as curiosity may call 
for it, and the secular interests of men may impel them to 
circulate it ; but she comes forth and exhorts men to search the 
Scriptures, puts these sacred writings into their hands, and by 
bringing forth the moral and spiritual treasures contained therein, 
and pressing them upon the acceptance of the heart and con- 
science, endeavours to excite a thirst for them and a pleasure 
in them. She thus keeps the general mind, which is apt to 
slumber on the great questions of God and Christ and Heaven, 
awake, and not only so, but seeks to fill it with profitable and 
saving, because divine thoughts. Her thoughts are not her own. 
She makes no such arrogant pretension. She has light, but it 



the church: its nature and functions. 121 

is borrowed light. She shines, but it is by reflection from the 
Holy Book. To teach anything as of herself, would be to lord it 
over God's heritage, to direct the attention of men to human 
judgments, not divine decisions ; and to substitute the pale un- 
certain light of a cloudy moon for the unclouded illumination of 
a noonday sun. But she is guilty of no such presumption. 
Her office, she considers, similar to that of John the Baptist. 
As he pointed to Jesus of Nazareth then present as the Messiah, 
saying, "lie must increase but I must decrease," so does the 
Church point him that would ask Pilate's question, " what is 
truth," to the inspired Word, saying, Here is divine knowledge, 
I but direct you to it. 

It is further worthy of remark, that the Church, in the dis- 
charge of this function, is not doing a merely optional thing ; 
she is necessitated to do it. The office is inseparable from her 
being. She may discharge the duty inadequately and unfaith- 
fully, but she must do it in some measure, enough at least to 
manifest her own delinquency. For suppose the Church to cut 
herself off from these Scriptures altogether ; yes, suppose the 
Church of Rome (which has gone further in this direction than 
the universal Church or any other section of it), suppose her 
openly to renounce the Bible as the Word of God ; and what 
would follow ? The act would be suicidal : it would be like the 
stream's cutting itself off from its fountain. She would have no 
historical foundation ; she would be unable to render a reason 
for the hope that is in her ; she could offer to searchers after 
truth pretension, but not solid argument. Now then the Church 
of Christ is inseparable from the Bible; and co-existing as they 
do, what is their manifest relation ? The Bible is addressed to 
the Church. It is a communication from Heaven, and it speaks 
with divine authority. It does not for knowledge send men to 
the Church, but calls the Church to itself ; and when the Church 
comes, as it should, with docility, and enquires in Holy Writ for 
the oracles of God, she meets there, not barely a permission to 
publish the truth, if it be found agreeable, but a positive com- 
mand to do so. It is laid upon the conscience as a bounden duty, 
which must be discharged under forfeit of the divine favour. 
Thus does it appear that the Church cannot exist entirely sepa- 
rate from the Scriptures ; and that so long as they exist together, 
the Church must propagate divine truth — a necessity of a moral, 



122 the cnuRCH : ITS nature and functions. 

yea, I may say of a physical kind is laid upon her so to do ; in 
view of which she may be emphatically called the pillar and 
ground of the truth. 

(c) It would be a further illustration and enforcement of this 
point, to show in what manner the Church is required to dis- 
charge this duty. She is required to circulate the Scriptures. 
She did so, when they could be multiplied by transcription, and 
much more does she do so now, by means of the printing-press. 
"We call the Bible Society a voluntary association ; and so it is in 
one view : in another it is not. The same obligation which led 
the Church, when books were only manuscript, to multiply the 
Scriptures, so that at least every one might hear them read ; 
under existing circumstances and with present facilities, would 
lead her to multiply them by printing, and to distribute them, 
even gratuitously where they cannot, through poverty, be bought, 
so that every man, yea, man, woman, and child might read them 
for themselves. Nor is she content with this. As already said, 
she goes along, as the living teacher, with the silent page, and 
not only puts it into the hand of every age and sex and condition, 
but calls attention to its meaning, endeavours to draw that mean- 
ing forth, and tries to give it application to the inner man. In 
this she does not confine herself to any class. She begins at the 
foundation, and feeds the lambs of Christ's flock in the exposition 
of the Eible, even as that Bible itself requires. She gathers little 
children together, as her divine Master took them up in his arms, 
and supplies them with the sincere milk of the Word — food con- 
venient for them. What was just now said of the Bible Society 
may also be said of the Sunday-school Society. This latter also 
is a legitimate development of the functions and duty of the 
Church. On the same principle precisely does she carry the 
Bible, in obedience to the requirements of the Bible, into every 
other school of learning even to the highest grade. As virtue is 
not local, neither is religion, which is the basis of virtue; and as 
she would introduce the one, so would she the other. In con- 
junction, therefore, with all our getting, the Church would have 
us get understanding, and of all understanding, get the knowledge 
of God. On this ground it is that she carefully commingles divine 
with human, sacred with secular teaching, endeavouring so to 
fulfil her calling. But the Church does not content herself with 
the instruction of the school in any of its forms. She carries the 



THE CHURCH : ITS NATURE AND FUNCTIONS. 123 

Bible into the family, and gives it to the father and the mother, 
pointing to the passage which commands, that they " bring up 
their children in the nurture and admonition of the Lord" 
Nor a^ain does she content herself with home education, or 
with that of Sunday schools, or other schools, or of Colleges. She 
takes the inmates of all these nurseries of learning, and with the 
adult of middle life, and of grey old age, gathers them all to- 
gether in the house of God every seventh day, or oftener, and 
there teaches them out of the Scriptures the things they ought 
to know to their souls' health, To this end, moreover, she or- 
ganizes congregations, appoints church officers, ordains ministers, 
and erects temples. Suppose that, with angel's wing we could 
fly over all the countries of Christendom ; whilst there would be 
much to offend the eye and pain the heart, of things undone and 
things badly done, still there would be much to comfort us, prov- 
ing that still, though with many imperfections, the Church was 
the pillar and ground of the truth. In every city which spread 
itself out under our observation, would be seen the spires of 
Christian temples outtopping every human habitation ; and in 
every hamlet, too, though it may be with little outward show, 
still would be seen some humble edifice dedicated to the instruc- 
tion of the people in the things of God. In these several struc- 
tures of varied magnificence and plainness, would be seen by us 
a great company of preachers and other functionaries, many of 
them indeed unworthy of their calling, but many more, we may 
hope, though unknown beyond their own narrow sphere, earnestly 
and honestly striving in their several vocations to attain and to 
communicate the truth, as contained in the Holy Scriptures. And 
how, now, are all these persons and things connected with society 
at large ? — slightly, superficially ? ~No : most intimately and 
vitally. In the view of the connexion now taken, it cannot be so 
much said that they are an appendage of society, as that society 
is an appendage of them. They are the mould, in which society 
is cast ; they form the basis, on which it is built. Such being the 
Church, then, and such being its internal and essential connexion 
with society, is it not to society, in very deed, the pillar and 
ground of the truth ? 

To this reference to the outward means — the materiel and per- 
sonnel of the Church, might be added a reference to the spirit 
which pervades it, manifested in its example. This is not so 



12i THE CHURCH ! DUTIES OF ITS MEMBERS. 

jpalpable as the agencies and appliances, of which I have been 
speaking, but it is not less real than they; and if it be said the 
former sustain the latter, it may be just as well replied, the lat- 
ter sustain the former. There is a spirit in every institution of 
any prominence, having a character of its own, as much as those 
outward things through which it is manifested. We talk of the 
enduring rocks and of the everlasting hills ; but is not the 
atmosphere, which we cannot see, and often cannot hear, as 
abiding as they ? Yes, and is it not as mighty as they, both 
in its silent and perpetual operations throughout all nature, 
and in its occasional outbursts of power, when it sweeps the 
surface of the earth, as with the besom of destruction ? By 
that Spirit, then, which, like an atmosphere belongs to the 
Church, so long as it is indeed a Church, quite as much 
as by anything else, does the Church discharge its duty in 
the wwld. She may follow her Lord, indeed, a great way ofT, 
but as long as she follows him at all, by her silent example, she 
promotes the truth. It may be indeed very dim, but still the 
pathway, in such case, is a pathway of light. The world is in 
comparison of her but darkness, however feebly she may shine 
before men. In this relation, also, then, is she justly entitled to 
the honourable appellation given her in the text. And if to all 
this be added the prediction and promise of our Lord, that the 
Church shall endure forever — that the gates of hell shall not pre- 
vail against it ; surely there is enough in the particulars which 
have been named to fill out the entire measure of the terms 
employed, when she is called the pillar and ground of the truth. 
3. For the final topic a few w^ords must suffice, namely, the 
duty of him who is a member of this Church, " that thou mayest 
know how to behave thyself." In the text this duty is spoken of 
in reference to a minister, but it is no less applicable to Chris- 
tians generally. The Church is composed of members, and 
every member has a vocation, if not a ministry. Membership 
implies relation, and relation implies duty. The main thing, 
then, is, that we realize our membership. Many, who are Chris- 
tians by profession, do not. The various other relations in which 
they are placed outtop and overshadow this, whereas this should 
outtop and overshadow every other. We ought to prove most 
highly our citizenship, and other civil associations in which we 
are permitted to stand. More sacred and tender than these are 



THE CHURCH : DUTIES OF ITS MEMBERS. 125 

our family and fireside ties. But the tie, which binds us to the 
body of Christ's professing people, is more sacred than all. 
Here we are members of the household of Christ — of the family 
of God. Here is a divine relationship. ~No wonder that Christ 
requires that when this comes into conflict with other relation- 
ships, the latter must give place. No wonder that, in such a con- 
juncture, Christ required that we be ready to leave country, and 
kindred, and father's house ; or, as he strongly put it, that we 
hate father, and mother, and wife, and children. When God calls, 
who shall recall ? When God commands, who shall step in with 
a countermand ? When God puts us in external relation to him- 
self, what other relation should be allowed one moment to com- 
pete with it % And yet, as I have said, how little prominence 
has it before the minds of many who bear Christ's name. Alas, 
it is almost utterly merged and lost sight of ; coming up only 
occasionally in the recollection, and scarce ever as a real and tan- 
gible and important bond for the body and soul, for the heart 
and conscience ! May the Lord amend this blindness, and give 
us to see, that as really as we belong to the republic in which we 
live, to the institutions to which we are attached, to the families 
in which we were born, so, indeed, and no less really, and with 
vastly greater importance to our every interest, are we members, 
if such be our lot, of the visible Church of Christ upon the earth. 
But in thus emphasizing our ecclesiastical relationship, do I 
mean to foster in the mind a mechanical view of this matter, or 
would I strengthen in the heart a narrow and sectarian habit of 
feeling? God forbid ; both one and the other designs would be 
wrong — wrong intellectually and wrong morally. Let us, in- 
deed, duly esteem all the peculiarities of our Church connexion. 
God be thanked for them, as on the whole the best in Christen- 
dom ! But at the same time let us value much more the 
common Christianity — the common Church — the common faith 
and the common profession. It is a narrow mind and a con- 
tracted heart that cannot love both and each in its own order. 
And so, though I have been speaking of the external and visible 
Church and our public and visible connexion with it, it is with no 
design to magnify the palpable and gross, or to intimate that in 
and of themselves they are anything, much less that, in and of 
themselves, the} 7 are universally and absolutely necessary. But if 
God has established a Church upon the earth, and we in his provi- 



126 THE CHURCH : DUTIES OF ITS MEMBERS. 

dence have been made members of it, surely it is an important 
fact, distinctly and perpetually to be recognized by us. But how ? 
Shall we exult in this naked external fact? Shall we thus glory 
in the flesh ? Shall we thus abide in the letter ? Alas ! the letter 
killeth ; it is the spirit that giveth life. If we would realize this 
bond, to any beneficial purpose, it must be w T ith a view to the 
design of the Church of God. We must gather its moral mean- 
ing. We must catch its pervading spirit according to the plan 
of the divine architect. We must learn and imbibe, if I may 
venture the expression, the " genius loci" 

Suppose a youth to be sent by a kind and liberal parent, to pre- 
pare him for the active duties of life, to some seat of learning 
furnished abundantly with every literary and scientific appliance, 
venerable for the centuries, whose storms have beaten on it, and 
hallowed by associations sacred and sublime. He is duly in- 
itiated, registered and domiciled. He has become a member of 
a large and most important body. He has assumed new and 
most weighty duties, and you would fain make him feel them. 
Now then, what do you do? Do you remind him of the new 
and honourable and responsible association into which he has 
come? Most certainly. And with what intent? that he may 
love to lounge in the cloisters, that he may stand gazing upon 
the architecture of the colleges and halls, that he may frequent 
the libraries to admire the binding of the books, or that he may 
spend his strength in lauding his own alma mater and in depre- 
ciating those of others ? Oh ! no. You magnify his membership 
in that venerable University, onl} 7 that he may be led to see and 
feel how great are his privileges, not in these outward things — 
they are but accidents — but in the learned atmosphere, studious 
stillness, the scholastic instruction, the classic taste, the scientific 
brotherhood of the place. This is the one great object you have 
in view, when you remind him of the high position which he oc- 
cupies. Failing of this, you fail altogether; succeeding in this, 
the chief end has been attained. 

So in the case before us, if we would know how to carry our- 
selves as becometh members of the Church of the living God, 
we have only to understand what that is, in its inner import, its 
spiritual idea. In other words, we have only to learn where we 
are. Realizing our position, we apprehend ourselves as the pos- 
sessors of an incalculable privilege and the subjects of a moment- 



THE CHURCH '. DUTIES OF ITS MEMBERS. 127 

ous responsibility ; and for the particular details of each, the 
happiness and the duty, we have only to look at that volume of 
which the Church is the depositary, and to that God who gave 
it, and by his Spirit still interprets it. We at once discover 
what we owe to the Church and to our fellow members, to the 
world and our fellow creatures, to Christ and to God ; and in the 
cheerful and diligent performance of these several duties, we 
find the true end of life, and the true secret of enduring happi- 
ness. 



THE BURDEN OF RESPONSIBILITY. 



Galatians vi : 5. 
— Every man shall bear liis own burden. 

These words are made the more observable, by the contrast 
which they form with those words in the second verse preceding : 
"Bear ye one another's ourdensP The contrast seems at first 
sight almost a contradiction, but it is not. There are burdens 
which may be borne by others ; and one half of the joy of life 
consists in such friendly ministration ; as one half of the allevia- 
tion of life's sorrows consists in the sympathy and kindness of 
those about us. What a dull thing would life be, constituted as 
we are, if we had only ourselves to care for, and could minister 
only to our own personal comfort ! On such a supposition, one 
chief glory of our nature would be gone, and the character of 
God, as reflected in the constitution given us, would not seem so 
sweet and gracious as it is. But, thanks to his name, he has not 
so made the things that he has made. He has linked all things 
together by a kind of natural charity, more or less elevated in its 
strain and extensive in its range, and has imposed a necessity for 
its exercise, more or less stringent and effective. Even inert 
matter he has made typical of this feature of animated beings ; 
binding all together, atoms and worlds, by a tie so essential, that 
to break it would be to annihilate the universe. In making men 
capable of mutual offices of kindness, he has made them, so far 
as the case admitted, in his own image and likeness. He, indeed, 
can receive nothing at his creatures' hands. Our goodness ex- 
tendeth not to him. For us it is blessed often to receive ; it is 
more blessed always to give ; but such is the divine perfection, 
that only the best and highest of these functions belong to him. 
His is an overflowing and everflowing bounty. With God there 
are only the outgoings of infinite fulness. His hand is always 



THE BURDEN OF RESPONSIBILITY. 129 

open to give, never to receive. His creatures can make no return. 
All they can do is to acknowledge his goodness ; and even for 
this, power must come from him ; yea, for life itself : " In Him 
we live and move and have our being." It is in humble imita- 
tion of this exclusive and boundless beneficence, that God has 
enabled and permitted and commanded us to bear one another's 
burdens. 

And how many are the ways in which this, may be done. 
From the beginning of the world, they have been numerous and 
obvious. Long centuries ago, if any man wished to respond to 
this calling of G-od, given in his Word and works, he might, like 
the Saviour, go about continually doing good, and fill up life — 
its every waking hour, with humane and kindly offices. Nor 
was publicity necessary to the finding full employment : in the 
most private life, provided it was not solitary altogether, where 
the heart is full of benevolence, the hands might be as full of 
beneficence. Never, indeed, in any period of the world, have 
the energies of true charity been without a sphere. But it is in 
our own day that this heavenly temper has widest scope and 
fewest obstacles. Are the ills of human society and human na- 
ture multitudinous? Just as numerous are the available methods 
of relieving them. If sin and sorrow abound, thanks be to God, 
so may charity also. Everywhere there are opened for itself 
wa} T s of access and fields of work. No man that has a heart to 
feel charity, a head to devise it, a tongue to express it, or a hand 
to give it, can lack opportunity. Nor is its ingenuity in finding 
out ways of doing good yet exhausted. Oh ! no : as charity 
never faileth, so its ingenuity never fails : it will always be found 
equal to the exigency. No matter how men's burdens multiply, 
charity will teach them how they may bear them for one another. 

It is in the midst of such thoughts as these, the text calls upon 
us to remember, that each man has a burden which no fellow- 
creature can assume for him in whole or in part. It is something 
individual, personal, not transferable; which a man receives 
with his existence and never can be rid of, till he ceases to be. It 
is the burden of responsibility to God. This is what St. Paul 
means, when he says, " Every man shall hear his own ourdenP 
And it would be difficult to find a sentiment more solemn in its 
import, or more striking in its expression in the sacred Scrip- 
tures. I do not wonder, that that great statesman of our country, 
9 



130 THE BURDEN OF RESPONSIBILITY. 

Daniel Webster, when asked, during the period of the sickness 
that ended in his death, what was the idea that, in his deepest 
meditations, pressed itself upon him, as the most sublime and 
momentous, should reply, " The thought of my individual respon- 
sibility to God." It is a thought which addresses itself to all 
classes alike ; and has a direct, personal interest for every man 
that breathes. This interest, moreover, is in some respects always 
painful, because we are sinners. We have sinned, and guilt fol- 
lows sin, and punishment follows guilt. He that is conscious of 
sin feels, more or less guilty ; and he that is guilty fears, more 
or less, punishment. Now the fear of punishment is two-fold : 
it is a godly fear which leads on to love and faith and hope, or it 
is a fear that worketh death, leading away from Grod, and good, 
and heaven. This latter kind tempts men to adopt various kinds 
of expedients for self-relief which are inconsistent with truth 
and holiness, and can avail, therefore, only for a time, and that 
but partially. Under its influence they act like patients, who 
make use of temporary palliatives, but reject the remedy. Op- 
pressed by the weight of their responsibility, they would fain 
shift it from their consciences. Sometimes they try to lay it 
upon their fellow men, sometimes upon their God — both equally 
vain, the latter specially impious. 

"When they look to their fellow men for relief, they do it by 
relying sometimes upon their merits, and sometimes upon their 
defects. The former of these is specially an ecclesiastical sin, as 
the latter belongs rather to the world at large. In the former 
case, moral and religious character or worth is considered in the 
light of property ; and just as one man may have more than 
enough, while another is destitute of wealth, and as the abund- 
ance of the rich man may go to supply the poor man's lack ; so 
a good man, having accumulated enough and to spare of what 
has been called merit, may impart to the morally destitute. In 
order to sustain themselves in this view, those who hold it are 
driven of necessity to pervert the right ways of God. They even 
•venture to assert, that a man can do more than duty requires : a 
• doctrine unreasonable, ruinous, and absurd to the last degree. 
Man can do more than God requires ! What an insult to the 
perfection of the Godhead ! As though God could require less 
.than all possible good ! As Creator he made nothing evil : as 
Ruler he can allow nothing evil. Every creature was made 



THE BURDEN OF RESPONSIBILITY. 131 

perfect in its kind ; every creature is required to be perfect in 
its kind. God's commandment is exceeding broad, extending 
to the utmost limits of moral being and power. His honour re- 
quires that it cover the whole capability of the creature, whether 
man or angel. The creature was made for the divine law, and 
the divine law for the creature : the relation is mutual and com- 
mensurate. God made creatures to govern them, and he governs 
them as he made them. All this is the verdict of mere reason, 
looking at God as the Creator and Ruler of all things, and as per- 
fect in both aspects. Looking at the nature and destination of 
man, reason is forced to the same conclusion. To suppose that 
a creature, dependent upon his Creator for life and breath and all 
things, can serve him more fully and faithfully in the letter or 
the spirit, than justice and gratitude require, is folly and rank 
absurdity even in reason's eye. The law of reciprocity and the 
law of love, both alike, require every service of heart and lip 
and hand which man can render. But revelation is here yet 
more express, if possible ; and it is wonderful, that after hearing 
its testimony, any man could for a moment suppose, that one 
single action, no matter how slight, of a moral nature, is left — 
is possible — to man, which does not fall directly under its require- 
ments so directly as to render the omission of that act a posi- 
tive sin. I need not repeat its language ; it is enough to refer 
to the Saviour's summary of the Decalogue. What good thing 
is not there required as duty ? What evil thing is not there for- 
bidden as sin ? We conclude, therefore, that the highest arch- 
angel has no moral worth, above the requirement of God's law; 
no superfluous merit, enabling him to assume the responsibility 
of any other creature ; and if an archangel has not, how much 
less has mortal man ! He that has no hope of escape from moral 
responsibility but this — his hope is vain, his expectation must 
perish. He will find it in the end an inevitable and tremendous 
truth, that " every man shall bear his own burden" 

But I said there is another way, in which men endeavour to 
relieve themselves of this load ; they endeavour to lay it not on the 
merits, but on the defects of their fellow creatures. Made fearful 
by their conscious responsibility, they seek to allay their appre- 
hensions by looking at the prevalent irreligion and immorality of 
the world. They themselves are bad, they are ready to admit, 
but multitudes are worse. Their own standard of right and 



132 ' THE BURDEN OF RESPONSIBILITY. 

wrong is higher than that of millions of the earth's population ; 
higher, perhaps, than the average standard of the Christian 
country in which they live. They forget that this thing of 
choosing their own standard^ of itself sin and rebellion. Every 
man's standard is given him of God. God is his master ; to Him 
he standeth or falleth ; and lie hath, given us — us who live in 
Christian countries, his inspired Word. He allows no other. 
Having made known his sovereign will in Holy Writ, he ex- 
pects that will be made the rule of responsibility, the direc- 
tory of conduct. We are to be weighed in the balance of the 
Sanctuary, not the balance of the world. So far from allowing 
the prevalent character of society to constitute our standard, he 
has solemnly warned us against it — against following the multi- 
tude to do evil; against forgetting that the friendship of the 
world is enmity to God. We are also warned against another 
delusion allied to the first, and subsidiary to it ; namely, that 
numbers are a shield against our responsibility to God. We 
would lay our burden upon others because they are many • but 
though they were legion, yea, legions upon legions, that would 
not avail. Though all creatures throughout God's limitless domin- 
ions rose in one general rebellion, not a soul would be a whit 
relieved of its responsibility. Numbers did not avail the rebel 
angels. And when the cities of the plain, with their teeming 
population, corrupted their way before the Lord, he did not stay 
his hand, because the transgressors were many. For the sake of 
a very few righteous persons, Jehovah was willing to reprieve 
them and leave their term of years to be limited by ordinary 
laws; but they not being found, these people, with the exception 
of Lot, were cut off before their time. The case of the antedi- 
luvians was yet more striking. Here was a world of transgress- 
ors, yet they could not relieve one another of responsibility, nor 
escape God's righteous judgments. Whilst he saved one righteous 
man with his family, he swept the rest away, as with the besom 
of destruction. Many, doubtless, of these unhappy men often 
endeavoured to sustain themselves in the irreligion of their lives, 
by the iniquity which abounded on every hand, and sought to 
allay their guilty fears by the reflection, that they were as good 
as their neighbours, and that these neighbours were the over- 
whelming majority ; nevertheless, God smote them, and they 
perished. They did not see that their very trust was, perhaps, 



THE BURDEN OF RESPONSIBILITY. 133 

rather an aggravation of their guilt. They thought of God as 
such an one as themselves ; and having thus degraded him to their 
own level, presumed to hope, that their responsibility would not 
abide. The very ground of their hope made their disappoint- 
ment more sure ; and it was found true in the end that " every 
man should hear his own "burden. 

2. It has been already remarked, that it is not only on our fel- 
low men that we sometimes seek to shift our responsibility, but 
even upon God. Men have been found to charge God as the 
author of their sins. It is, indeed, a dreadful obliquity of mind, 
a fearful depravity of heart, which can lead them to such an 
extreme of absurdity and blasphemy ; while the monitor within 
them, and a voice from heaven without, pronounces it a lie. 
Reason, and conscience, and Scripture alike, and in perfect accord, 
lay all sin at man's door. St. Paul tells us, that sin is the trans- 
gression of the law, i. &., the law of God. Now, when one 
makes a law, he makes it to be obeyed, and disobedience is an 
affront offered to his legislative character. If, then, God has 
published laws, whether of precept or prohibition, can we for a 
moment suppose that he does anything, the intended effect — the 
object of which is to cause these laws to be transgressed ? God 
cannot thus frustrate his own designs. But the language of St. 
James is explicit and forcible on this point : " Let no man say 
when he is tempted, I am tempted of God ; for God cannot" 
(himself) "be tempted with evil, neither tempteth he any man • 
but every man is tempted when he is drawn away of his own 
lust and enticed" Here man only is implicated ; God is exon- 
erated ; " he is clear when he is judged" Besides this, who does 
not feel that it is a violation of the principles of his own nature 
and being, to charge God thus foolishly. As certainly as we are 
conscious of an evil deed, just so inevitably do we feel that the 
demerit of it is our own — if anything is our own — if thought or 
feeling is our own. In committing sin, we know, if we know 
anything, that we act freely ; and however difficult it may be to 
define the precise nature of that freedom, we are sensible it is 
such, that when it is abused to the indulgence of evil desires and 
emotions, it induces a feeling of self-condemnation, and a convic- 
tion that punishment may in justice be inflicted. When man 
was created, life and death were set before him ; and before us, 
likewise, are they set ; though on different terms and in a differ- 



131 THE BURDEN OF RESPONSIBILITY. 

ent way ; and whatever may be the obstacles in the way of a 
wise choice created by the first Adam, and whatever the facili- 
ties afforded to that end by the second Adam, one thing we 
know, our responsibility remains; so that if eternal death should 
be in the end our portion, our blood shall be on our own head. 
I say we know this, because we feel it, in our reason, our con- 
science, and our heart; nor we alone: it is the ineradicable con- 
viction of all mankind. It is the testimony of human nature, in 
its widest extension, its profoundest depths ; of human nature, I 
say, not of the idiosyncrasy of any private opinion. Even those 
who most blasphemously assail the divine holiness, imputing 
their sin to God, have, after all, much secret misgiving, which 
robs them of the temporary comfort of their false security. l$o 
sophistries can thoroughly still the rising of such apprehensions. 
~No matter how nicely woven the argument which would repre- 
sent our evil actions as necessitated, whether directly or indi- 
rectly of God, the moral instinct rends it asunder, and escapes as 
a lion from a bird net. And reason approves the deed. A first 
principle like this, the very basis of responsibility, the founda- 
tion of moral distinctions, the keystone of society, the preserva- 
tion of everything dear to man, approved by the common sense 
of mankind in its most vigorous and healthy exercise, and 
implied in the whole tenor of the Bible, that Book of books ; it 
is right that such a conviction should yield to no argument built 
on mere words, however plausible. It is infinitely more proba- 
ble that such an argument should be false and sophistical, than 
that the whole texture of our thinking, the whole substance of 
our intelligence, should be found stultified and void of truth. 
Man, therefore, must bear his own burden ; he never can thus 
violently throw it upon his Maker. Man is the author of sin ; 
not God. 

But, after all, it must be confessed this method of attempting to 
get rid of responsibility is but rarely practised : at least another is 
much more commonly resorted to. While some seek shelter in the 
divine power, referring things to it, to which it is not referable, 
and asking in mock humility, "who hath resisted his w ill t n 
many more would screen themselves behind the divine mercy, 
taking such views of that mercy as Scripture does not warrant, 
and as are inconsistent with it as an attribute of the moral Gover- 
nor of the Universe. Nothing is more common than to hear 



THE BTJKDEN OF RESPONSIBILITY. 135 

men, who have spent all their days in utter indifference to spirit- 
ual religion, when brought to the brink of the grave, and there 
questioned about their hopes for eternity, complacently remark, 
that God is merciful, and Christ has died for sinners ; while at 
the same time, alas! they evince a total insensibility to the glo- 
rious truths they are uttering, and are manifestly destitute of a 
living faith. It is true — most true, God is merciful, infinitely 
merciful. Were it not so, we should not be here now, favoured 
worshippers in the house of God. Yea, God's mercy is co-exten- 
sive with creation ; it is over all his works. Not a creature that 
he has made, but has, or has some time had, experience of his 
goodness. God is love itself. When Moses asked for a more 
full and clear revelation of his character, the Lord put him 
in the cleft of a rock, that he might not perish, through 
the effulgence of the divine glory, and passed by before him, 
and as he passed, proclaimed himself, " The Lord, the Lord God, 
merciful and gracious, long-suffering, and abundant in goodness 
and truth; keeping mercy for thousands, forgiving iniquity, 
transgression, and sinP Stronger language could not well be 
used ; and no child of fallen Adam can wish to abate its force. 
But we should beware, that we do not misunderstand the matter. 
For whom does Jehovah keep mercy thus in store ? — for all who 
choose to compliment him with the title of the merciful ? It is 
true, indeed, while he visits sins upon men only to the third and 
fourth generation, he shows mercy unto thousands (so largely 
does the feeling of the father transcend the feeling of the 
judge) ; but then it is added, in immediate connexion with all 
this, that this abounding mercy is towards " those who love him 
and keep his commandments. ,'' Thus, whether the paternal or 
the judicial character predominate, still the governmental is 
always present. God's mercy is exercised in connexion and 
harmony with his truth, his holiness, and his justice, and is 
designed to promote these same characteristics in the objects of 
his clemency. His mercy is meant to lead men to repentance ; 
and where it has not that effect, it is not exercised, or, at least, 
consummated. As regards the death of Christ, well may living 
men, and dying, glory in the fact. It is an infinitely precious 
truth, that Christ the Son of God, has died; yea, rather, that be 
has risen again, and is exalted to the right hand of God, ever 
living to make intercession for us. And how variously is it 



136 THE BURDEN OF RESPONSIBILITY. 

stated: that lie " died for sinners" for " the chief of sinners" 
" the just for the unjust, that he might bring us to God." ~No 
limits, too, are set to the possible efficacy of Lis blood. He 
" died for all men" " for the whole world;" be " tasted death 
for every man" These truths should never be relinquished ; they 
constitute the sheet-anchor of human hope ; but for them, life 
would be gloom and death despair. But still it should never be 
forgotten, that when God proclaimed pardon to the guilty chil- 
dren of men, and provided a Saviour, to be their intercessor 
and leader and almighty friend, he did not mean to encourage 
treason and rebellion, but to reclaim to allegiance. Mercy 
does not release from duty, but calls back the disobedient to it. 
Pardon is never obtained, but where faith and repentance and 
a spirit of obedience are present. Christ is not the minister of 
sin : lie came to banish sin and brin^ in everlasting; rio-hteous- 
ness. 

Thus do we see, that the mercy of Gocl, no more than his 
power, lifts from off the heart and conscience of man the burden 
of responsibility. Responsibility is inseparable from his being. 
God will not relieve him from it; his fellow creature cannot; 
and his own efforts to shake it off are at once criminal and fruit- 
less. It continues with him in every state and under every dis- 
pensation. It was with him in Paradise : it accompanied him 
when he was driven out. It belongs to the patriarchal, the Jew- 
ish, and the Christian economies alike. The Mosaic institute 
addressed him as responsible; so does the institute of Jesus. 
Law in some form or other is inseparable from man's being and 
state. Originally it was the law of works : " do this and live ; " 
but this being found, after the fall, a ministration of pure death, 
the divine mercy interposed, and brought in a better covenant; 
what the Apostle calls " the law of faith ," the terms of which 
are, " believe and live." The obligation of this latter law is as 
binding as the former : "He that believeth and is baptized shall 
be saved : he that believeth not shall be damned" Nay, this latter 
law of faith carries with it a heightened obligation. "This is the 
condemnation" saith the Saviour, " that light is come into the 
world, and men loved darhiess rather than light because their 
deeds were evil" Man's responsibility, then, to say the least, 
abides quite as much under the Gospel as under the law. The 
burden is changed in its form, but it still abides, the same ini- 



THE BURDEN OF RESPONSIBILITY. 137 

mutable, untransferable, individual tiling, inseparable from human 
personality. 

But still it may be enquired, " Did not the Saviour come into 
the world to relieve us of this very burden of responsibility ? " 
Most certainly not. " lie bare" indeed, " our sins in his own 
body on the tree y " " He was wounded for our transgressions ', 
and bruised for our iniquities, and the chastisement of our peace 
was upon him." He thus suffered the penalty of the law on 
our account. More than that, he procured by his death all the 
assistances needful to those left without moral strength by the 
fall. Thus is he the sinner's friend ; when they call for mercy, 
ready to speak pardon and peace ; when they are conscious of 
their weakness, ready to afford help and strength. Nor do 
his invitations and offers await our solicitation. Unasked he 
calls and says, " Come unto me, all ye that labor and are heavy 
laden, and 1 will give you rest" " Though your sins be as scarlet, 
they shall be as white as snow : though they be red like crimson, 
they shall be as wool." More than that, unsought, he works in 
them to will and to do, and tenders them all needful strength, 
even while they ungratefully resist the Holy Ghost. But still he 
leaves them all, those who believe, and those who believe not, 
men, responsible men, veritable probationers for eternity. After 
all that he had done, and in view of it all, it was, that the in- 
spired Apostle said, " Every man shall bear his own burden." 

In the light of this great truth, who can fail to feel, or at least 
to see, that it is a solemn thing to live, to be endowed with con- 
scious life, to exercise moral powers, to have the responsibilities 
of eternity hanging over us ! If it adds to our dignity as crea- 
tures in the scale of being, it adds also to our peril. So great is 
the peril, that sometimes men have been found, envying the 
lower parts of creation, and wishing they were mere stocks and 
stones. How safe is blind, inert matter, in all the revolutions 
which may befall the universe ! How secure mere animal life, 
without the regrets of after-thought or the fears of forecast; 
and, if suffering, certain to be relieved at death — ephemerides 
all, virtually living but a day ! Man, too, indeed, it may be said, 
lives but a day, but oh, what a day! with what consequences 
loaded ! Eternity depends upon it. It is the portal of heaven, 
or the gate of hell. 

In this responsibility of life, too, how individualized we are, 



138 THE BURDEN OF RESPONSIBILITY. 

especially as we approach the end and issue. We recoil at the 
thought, perhaps, of being left alone with God ; but it is inevita- 
ble. We are alone with him now. There is a matter between 
every living soul and God, even here, in which a stranger inter- 
meddletli not. But we maybe unaware, or at least insensible of 
it. But, as the end approaches, both the fact and the feeling 
will be forced upon us. The ordinary relations and interlacings 
of life are almost innumerable ; and every day they become 
more multiplied and binding. We affect and are affected by 
others, in divers ways and degrees. We are alone in nothing. 
All the great affairs of sublunary life complicate our interests 
with those of others, and so acquire a very comprehensive and 
corporate character. But this social and complex feature of our 
condition finds no place, as the great day draws on. The judg- 
ment is altogether an individual thing. Yea, death, which is 
but our passage to the judgment, is singularly individual. On 
the dvino- bed, we find ourselves alone with God in a manner 
altogether unexpected. But much more will this be the case, 
when we stand before God in judgment. Though ten thousand 
times ten thousand, and thousands of thousands will then sur- 
round us on every side, on the right hand and on the left, we 
shall each feel that we have one concern, and that vital and indi- 
vidual, and exclusive of all others, with the Judge of quick and 
dead. The only burden, weighing on the soul, will have reference 
to Him. So absorbed shall we be in him, that not improbably 
all other presence will be forgotten. God will be felt to be all 
in all, for his fiat will be our eternal destiny. 

Once more let me observe, this burden is inevitable. We can- 
not rid ourselves of it ; our fellows cannot relieve us from it ; 
and God will not. Are we ready to cherish hard thoughts of 
God, that he has staked so much for us on the conduct of life \ 
Do we feel tempted to regard him as a hard master, because he 
has given us a life, which must issue in heavenly glory and com- 
munion, or in the society of the lost, though, in doing this, he has 
made us intelligent, immortal and free? Such thoughts and 
feelings are perilous in the extreme; they are liable at any 
moment to be overtaken by the righteous judgments of Heaven. 
Shall the creature say to him that formed it, why hast thou 
made me thus; when especially that creature is man, the lord of 
this lower world, and though capable of sinking down to death 



THE BURDEN OF RESPONSIBILITY. 139 

and condemnation, capable also of rising to the heights of heav- 
enly glory ? Far better is it to learn a lesson of the missionary 
Mills, than indulge in such wicked murmurings. He, when a 
young man, and at home from college during vacation, was 
pressed in spirit by the claims of his God and Saviour. The 
struggle within was fearful, caused by the requirements of God 
on the one hand, and the enticements of the world on the other. 
He could find no rest. Holy suggestions and sinful passions 
raged within him in fiercest conflict. In this anguish of mind, 
in the solitude of his chamber, he involuntarily exclaimed, 
" Would God I had not been born." Providentially, a pious 
mother was near and overheard the remark. She hasted to 
counsel him. Her suggestion was virtually the sentiment of the 
text. " You have received of God a moral being, and you can- 
not shake off your responsibility." It proved the turning-point 
of his character, career and destiny. The thought was blessed 
to his spiritual enlightenment. He saw it was vain any longer 
to fight against God. In submission and deepest self-abasement 
he sought the foot-stool of mercy, and there, acknowledging his 
past stubbornness and rebellion, and pleading the merits of that 
blood which cleanseth from all sin, he obtained pardon and peace. 
He afterwards entered the ministry of the Gospel, and after a 
short but eminently useful life, found rest from his labours in the 
bosom of God. May the same truth be blessed in the same way 
to us ; so that, when this life is ended, the burdens of respon- 
sibility may be exchanged for the peace and the rest, the crown 
and the palms, of heavenly glory. 



TEXJTH COMMENDED TO THE CON- 
SCIENCE IN THE SIGHT OF GOD. 



IL Corinthians tv : 2. 

— By manifestation of the truth, commending ourselves to every man's con- 
science in the sight of God. 

The Church in Corinth was planted by St. Paul. He was suc- 
ceeded by Apollos, an eloquent man and mighty in the Scrip- 
tures ; and Acquila, and Sosthenes, and other individuals of note 
lent their aid, in carrying on the work which the apostle had begun. 
But though so highly favoured in this respect, the Christians of 
this city do not seem, as a body, to have been equal to those in 
most other places. A portion at least of the Church here very 
soon departed, in many respects, from the truth and purity of the 
Gospel. Unworthy persons, both Jews and heathen, became con- 
nected with it and sought, too successfully, to introduce the most 
pernicious doctrines and shameful practices. Heathen philosophy, 
and heathen and Jewish superstition combined, impaired the sim- 
plicity of the faith ; while the proverbial iniquity of the place 
not only left professors of religion unrestrained by public opinion 
— a check that cannot be dispensed with anywhere without loss 
— but even threw temptation in their way at every turn, giving 
to vice the sanction of universal practice. The sad consequence 
was, that, when a scandalous crime was committed by a member, 
the rest of the Church had not enough of firmness and zeal for 
the honour of the Gospel to exercise upon him the discipline which 
he deserved. And as were the Christians, so were the Christian 
teachers. There is always such a close connexion and reciprocal 
influence between ministers and people, that mutual assimilation 
is sooner or later inevitable. In this case the deterioration was 
common to both. To please, rather than to profit, was the object 
aimed at in ministerial instruction. The truth of God was with- 
held, or diluted, or perverted, or denied, as caprice dictated, or 



TRUTH COMMENDED TO CONSCIENCE IN THE SIGHT OF GOD. 141 

popularity required. The eternal interests of the hearer were 
sacrificed, if thereby odium could be avoided, or applause won. 

In marked contrast with such teachers stood Paul, and those 
with whom he fraternized. In allusion to the difference he 
remarks: "Seeing we have this ministry, as we have received 
mercy, we faint not, hut have renounced the hidden things of 
dishonesty, not walking in craftiness, nor handling the Word of 
God deceitfully, out by manifestation of the truth commend- 
ing OURSELVES TO EVERY MAN'S CONSCIENCE IN THE SIGHT OF GoD." 

These last words may well fix our attention for a time. They 
inform us of the method pursued by the Apostles in the dis- 
charge of their duty as heralds of the Cross, as teachers of the 
doctrines and precepts and promises of the Gospel. They de- 
clared the truth as they received it from God, neither keeping 
back, or adding anything to avoid giving offence, or to conciliate 
favour. In doing this, the part of man's nature, to which the 
appeal was specially made, was his conscience ; and in order to 
render the whole matter of preaching and hearing more solemn 
and practical, they endeavoured, in making this appeal, to place 
themselves and others immediately under the felt presence and 
cognizance of God. Now this style of ministration, every one 
must see, is only in harmony with the genius aud spirit and sub- 
ject matter of the Gospel ; and it is equally apparent, that by all 
men of the least moral culture, it must be deemed a mode of pro- 
cedure and a style of address, exactly befitting men inspired of 
God for the instruction of the world to the end of time. Let us 
seek to draw some instruction from this characteristic of the min- 
istry of the Apostles. It might be looked at in various points of 
view. It is enough to notice three. 

1. In the first place, it is a pledge of the ultimate triumph of 
Chris fs religion. It must have been so to the Apostles, them- 
selves, over and above the direct and miraculous assurances 
which they enjoyed. There is fixed in human nature the con- 
viction, that whatever disorders and anomalies may exist for a 
time, in the end righteousness will, triumph. That conviction 
may be but as a very faint line, but it never can be effaced ; it 
may be a slender root, but it never can be eradicated ; it may be 
no more than a spark, but it cannot be extinguished. And it 
must have been helpful even to Apostles. When their eyes were 
fully opened to the extent of the work to which they had been 



142 TRUTH COIMMENDED TO CONSCIENCE IN THE SIGHT OF GOD. 

called, they must have been at first appalled, and must have 
shrunk back in dismay as altogether unequal to it. Philosophy, 
falsely so called, had perverted every thinking mind in the world, 
and the unthinking multitude were sunk in the grossest super- 
stition and impurity ; and yet the world they were sent to re- 
generate and reclaim. They themselves were but a handful, in 
point of number, utterly inadequate to the task. Nor could their 
reputation among men make amends for this deficiency. They 
belonged to a nation despised by all the other nations of the 
earth. They belonged again to the most disreputable portion of 
that nation. Further, they had no wealth to sustain them in 
their holy enterprise. Xeither had they power to open up their 
way : whilst, on the contrary, the secular power was closing and 
barring every door against them. In like manner, were they des- 
titute, for the most part, of the facilities which learning affords. 
They had a simple message, and knew no way of delivering 
it but in solemn plainness of speech. That message, moreover, 
was not one which could gratify the natural propensities of the 
human heart. The Apostles beheld the whole world swayed and 
controlled by those very sentiments and feelings^ which the Gos- 
pel most pointedly condemns. In short, when they looked ex- 
clusively at the work, and at themselves as appointed to perform 
it, they could not but have felt entirely despondent. Their only 
ground of confidence and hope was the promise of Almighty 
God, direct or indirect, natural or supernatural. In anticipating 
ultimate success, they walked chiefly by faith, i. e., confidence in 
the direct and miraculous attestation of God. I say, chiefly • for 
they were not left exclusively to that form of divine support. In 
other matters it pleases God sometimes to aid faith by sight : he 
did something of the kind in the present instance. Though ap- 
pearances were generally so unpromising, there was one principle, 
known to them by observation and experience, which was strongly 
in their favour, i. e., conscience. If the passions of men opposed, 
still the consciences of men they felt would favour them. How- 
ever certain it was, that many would turn away from the truth, 
and even endeavour to check its progress by fire and sword ; still 
they knew, that when they had obtained one fair hearing, and 
were enabled clearly to unfold to a man the scheme of redemp- 
tion through the atonement of Christ and the influences of the 
Spirit ; a lodgment was made in the conscience which must fol- 



TRUTH COMMENDED TO CONSCIENCE IN THE SIGHT OF GOD. 143 

low him to the grave — must accompany him into the eternal 
world. If the most noisy and tumultuous principles of human 
nature were against them, the calmest and deepest were in their 
favour — those which ought to rule and direct. It would comfort 
them not a little, under the cold indifference, the contemptuous 
sneers, and the brutal violence of men, to know that, not only 
God, but conscience, was in their favour. The heart might revolt 
at their doctrine, the reason cavil, the will resist, still conscience 
was in their favour. True, the active decision of conscience, or 
even its existence, might not for the present in every case appear. 
The current of passion might run so strong, that, like a willow 
in a water-course, it would have to bow before it, and sink out 
of sight beneath the surface; yet when the current slackened, 
they were aware, it would rise again. Yes ; the Apostles had the 
consolation of knowing, that present opposition was no sure index 
of ultimate rejection. Take the case of Paul at Athens. There 
not only were the passions inflamed and corrupted by unlawful 
indulgence, but conscience, in a very peculiar degree, was drug- 
ged and stupefied by every species of sophistry and false princi- 
ple. And accordingly we are told, that when he addressed them, 
the major part either mocked at his doctrine, or turned away 
with more politeness, but perhaps not less indifference : " We 
will hear thee again of this matter" Yet, however discouraging 
the circumstances, they were no ground of despair. The most 
careless and hostile among these men might be brought in time, 
through that one hearing on Mars' Hill, to an entire change of 
mind. In every bosom in Athens there was a principle, which 
sided with the Apostle and his cause; and though for the present 
dormant, at some future day, under the combined influence of 
the Spirit and providence of God, it might bring the most refrac- 
tory to the obedience of the faith. And so was it everywhere 
else in the wide circuit of the Apostle's labour. This principle 
of conscience was found in all lands and all states of society, 
amid the culture of Athens, the refinement and luxury of Cor- 
inth, the pomp and power of Rome, and the rudeness of Melita ; 
and wherever found, came in strong and cheering aid of the faith 
and patience of the Apostles. 

And as it assured them, so should it assure us. In common 
with them, we have the promise of God, that all things shall 
ultimately be put in subjection to Christ ; and in common with 



144 TRUTH COMMENDED TO CONSCIENCE IN THE SIGHT OF GOD. 

them, we behold, as it were, with our eyes a principle, a fact 
of human nature, which is distinctly prophetical and promissory 
of his triumph. The right will ultimately prevail, and the Gos- 
pel is a doctrine according to right, and righteousness : we call it 
our holy religion ; therefore, as true as there is a God in heaven, 
it also must prevail ; not perhaps precisely in that form of doc- 
trine or outward arrangement, which we may individually think 
best, but certainly in that substance of doctrine, that order of 
law, that essence of humility, fear, and love — love to God and 
love to man, which every Christian, in his calmest and purest 
monrents, must regard as above all estimate — the true pearl of 
great price. 

2. A second use to be made of that feature of apostolic teach- 
ing mentioned in the text is, as a mark of soundness in religious 
teachers generally. What characterized the Apostles ought to 
belong to all who bear a similar commission; all their teaching 
should be aimed at the conscience. It is by the conscience man 
is made a responsible being — a moral agent, and is connected 
with God as a moral governor. But to God all true religion re- 
lates, and occupies itself in teaching his will in regard to moral 
action ; those, therefore, cannot be regarded as sound in the faith 
and teachers of the truth, who fail to press upon the conscience 
of their hearers for what is demanded of them. The religious 
teacher, who commends himself to every man's conscience, is not 
necessarily correct in the detail of his opinions, but he is most 
probably correct on leading points, especially if he is found to 
do it with effect ; and, on the other hand, he who commends 
himself ultimately to any other principle of our nature, we may 
be assured is a teacher of fundamental error. Look at two or 
three cases. Take the man who spends the hours of instruction 
in retailing fine-spun theories of no practical utility ; who loves 
to tax the power of belief by paradoxes ; who delights in propos- 
ing and solving metaphysical riddles; who presses things hard 
to be understood, as though they were equally important with 
things that are plain ; and all with a view to exercise the logi- 
cal jjowers of his hearers, as though that constituted religion : 
such a man is not a follower of Paul and his inspired com- 
panions, lie is teaching philosophy, not religion ; question- 
able opinions, not heaven-sanctioned doctrines. Such teaching 
the Apostle would describe as " vain jangling " and " oj)j)ositions 



TRUTH COMMENDED TO CONSCIENCE IN THE SIGHT OF GOD. 145 

of science, falsely so called" It does not conduce to edification ; 
it does not lay hold upon the conscience ; it even allows the con- 
science to slumber on more quietly, leading men to suppose that 
religion is chiefly a set of notions, a system of opinions ; so 
preventing introspection and self-examination. Take the man, 
again, who deals chiefly with the imagination, putting forth his 
strength in furnishing matter suitable to its entertainment, rather 
than the edification of our moral and religious part. Such an 
one is a picture painter, pleasing his hearer, not profiting him. 
To cultivate the imagination, is not to cultivate the heart ; to 
entertain, is not to edify; to excite the fancy, is not to rouse the 
conscience — that conscience to which St. Paul always sought to 
commend himself. We see, therefore, what such teaching indi- 
cates. Take once more the man who aims in his ministrations 
only at moving the feelings : having an eye to the pleasing, not 
the spiritually profitable, he, too, falls utterly short of his proper 
aim, and is not worthy to be called a Christian teacher. Indeed, 
he would seem to deserve special reprobation. He is profaning 
and misusing the most sacred part of the mental constitution. 
He is squandering, without proper object and aim, what should 
be consecrate only to the holiest purposes. He is substituting a 
temporary sensibilitj^ for a permanent spirituality. He is lead- 
ing his hearers to suppose that sentimentalism is religion, and to 
mistake the seed sown on rocky ground, which speedily withers 
away, for the seed on good ground, which strikes its roots down- 
ward, and bears fruit upward, some thirty, some sixty, and some 
an hundred fold. He is introducing barrenness into the soul in 
its very worst form. He is for the present calling forth an 
unnatural excitability, which in the end must result in a hopeless 
callousness of feeling. He does not aim, as he should, at the 
conscience, and is not, therefore, a teacher of religion after the 
Apostle's heart and example. 

But let me not be misunderstood. The reason should be exer- 
cised, the imagination should be appealed to, the feelings should 
be put in requisition. The Apostles — yea, rather, the Lord him- 
self, that maker and model of teachers of religious truth, how 
irresistibly did he reason with friends and foes ; what pictures 
did he sketch before the minds of his hearers in his parables and 
his prophesies, and how powerfully did he move the hearts of all 
the people : moved himself, he could not but move others. But 
10 



146 TRUTH COMMENDED TO CONSCIENCE IN THE SIGHT OF GOD. 

all this with him was a means to an end. There is nothing 
wrong in these things, rightly used. Every creature of God is 
good ; every original principle of our nature has its place in the 
matter of religion, only let it be put and kept in its place, and 
sanctified everywhere. The thoughts should be active, the logic 
should be keen, the imagination should be bright, the feelings 
should be alive. He that would teach himself or others, in the 
things of God, cannot safely overlook any of these; and, more- 
over, the measure in which each is called into play by the in- 
structor, cannot be determined by any uniform rule. Ethics 
are not mathematics. No man can set himself up as a standard 
to others here ; lest haply he be found to make his own defects 
the measure for other men's perfection. As there are diversities 
of gifts and differences of administrations, so are there diversi- 
ties of operations. One man by nature or by culture, or both, 
may make more use of the reasoning or discursive faculty ; 
another of the imaginative, and another of the emotional. They 
may do it partly from the spontaneous impulses of their own 
mind, and also with a view to suit their instructions to those to 
whom they minister. Liberty must be allowed here ; individual- 
ity must be tolerated ; uniformity must not be required either in 
the style of the speaker or the taste of the hearer. All that 
can be insisted on— and it is entirely consistent with the use of 
these several principles of our nature in an endless diversity of 
combination and degree — is, that they be made subservient to 
the enforcement of responsibility, the awakening of the con- 
science, the pressing of the claims of God and his Christ upon 
the acceptance, the faith, the obedience of men. It is to this the 
Apostle has reference, when he says, " We commend ourselves 
to every maris conscience^ He enforced everything that was 
right, and forbade everything that was wrong. All manner of 
moral renewal and holy living in the heart and outward con- 
duct, repentance towards God and faith towards our Lord Jesus 
Christ ; faith, hope, and charity, and in all the variety and love- 
liness of their fruit ; it was these — the production of these, that 
the great Apostle and his companions aimed at. Every truth 
they uttered, every argument they framed, every description they 
presented, every appeal they made, every idea, and the drapery 
of every idea, had this one object in view. They preached Christ 
in the totality of his salvation, as embracing the forgiveness of 



TRUTH COMMENDED TO CONSCIENCE IN TDIE SIGHT OF GOD. 147 

sins and the sanctification of the sinner here, and the glorification 
of the saint hereafter ; and aside from this, they had no message. 
To the reason, the imagination, or onr emotional nature they did 
not address themselves as their proper and ultimate mark : they 
went right on through these to the conscience ; and would have 
considered it trifling and profanity to stop short of this point. 
I simply ask, therefore, was not all this a sign and a proof, that 
they were men sent of God ; and when found in a religious 
teacher at the present day, is it not, in like manner, an indica- 
tion, so far forth, of substantial soundness, of true seriousness 
of spirit and purpose ; while, on the other hand, to adopt a style 
of instruction antagonistic to this — is it not a clear indication, 
that the man is a " blind leader of the blind," or an open " per- 
verter of the right ways of God " ? 

3. To proceed to the third particular : The peculiarity of the 
Gospel and Apostolic preaching which we are considering may 
not only guide us in some measure in the search of substantial 
truth, and assure us of the final triumph of that truth ; but also 
help us in the present and personal use of it. It may be, my 
brethren, that some of us have never duly considered, or thought 
it important to consider, how this can best be done. It may be 
we have regarded it very much a matter of course, and never 
reflected, or thought it important to reflect, how it might be 
made most profitable to us. Not so thought our Lord. How 
often did he utter the solemn words, " lie that hath ears to hear, 
let him. hear j " and one of his many weighty precepts was, " take 
heed hoio you hear" The word of God is not the word of man, 
and cannot be treated safely in the same way. It demands more 
than a careless, casual, and passing attention. It is our life — our 
truly living life. "Man doth not live by oread alone, hut by 
every word proceeding out of the mouth of GodP A lesson on 
its right reception and use is taught by implication in the text. 
The same course which the Apostle pursued in teaching others, 
should we pursue in teaching ourselves. It embraces three things : 
1. Manifestation of the truth ; 2. Application to the conscience ; 
and 3. A reference to God's presence and authority. 

A clear view of Gospel truth, in all its parts, is what human 
nature does not like. It is willing enough to hold it generally, 
as a system of intellectual belief; but it does not relish any closer 
contact with it. It is alarmed for its idols, lest they be taken 



148 TRUTH COMMENDED TO CONSCIENCE IN THE SIGHT OF GOD. 

away. It is afraid of a nearer approach, lest it may occasion re- 
straints that may be irksome. It flees from it, therefore, as the 
bird of night shuns the light of day. This is human nature; it 
is not an individual peculiarity, but a characteristic of man as 
man ; and the only material difference among persons is, that 
some give way to this propensity, though warned by God's word 
and checked by God's spirit, while others through, grace resist 
it. They ask after truth, whether pleasant or unpalatable. If it 
is not a viand, then let it be a medicine. Their simple enquiry 
is, "Lord, what wilt thou have me to do, to think, to feel f what 
is divine doctrine, and precept, and promise? We would know 
the whole counsel of God." And while there is this devout curi- 
osity, this impartial obedience in regard to God's truth in every 
form ; they are specially careful that, that truth shall not be pre- 
termitted which specially concerns themselves — their own general 
religious state, and their own 'personal infirmities and besetting 
sins. They would deal honestly with God ; they would deal 
honestly with their own souls. They would cut off the right 
hand and pluck out the right eye, if such be the requirement of 
truth. The first desire of their souls is to know what has been, 
what is and what is to be, in regard to human duty, and espe- 
cially their own ; and aside from this, every thing in religion 
which claims their regard, they count, if not an impertinence, at 
least a matter of small moment. 

Nor do they stop here : they take a further lesson from the 
text : they commend this truth to their consciences. They do, for 
themselves, what the faithful minister of the word seeks to do for 
those who hear him. They endeavour to realize their responsi- 
bility, and place themselves, as far as possible, in circumstances 
favourable to such a result. They strive to arouse themselves to a 
habitual exercise of conscience. They call to mind how, in for- 
mer times, they have abused it, and weakened its pow T er. They 
remember the great delicacy of conscience, and how its percep- 
tions maybe improved by proper use, and by abuse dimmed, and 
for a time almost destroyed. They endeavour to wake up their 
consciences by considerations of the greatness of God, and by 
reflecting what a fearful thing it is to fall into the hands of the 
living God. They picture to themselves those future scenes, in 
which we are all to take a part, the scenes connected with the 
hour of death and day of judgment. They call to mind the ten 



TEUTH COMMENDED TO CONSCIENCE IN THE SIGHT OF GOD. 149 

thousand thousand gifts which our daily thanks employ, the boun- 
ties of nature and providence which are so richly strewed around. 
They take conscience, as it were, to Calvary, and point to Jesus, 
saying, "Behold the man" — behold the depth of his agony, the 
cheerfulness of his offering, the patience of his love. The cross 
of Christ is the central point of light for the human conscience; 
and thither, above all other places, will that man betake himself, 
who desires to have his whole moral nature enlightened and 
quickened in things divine. 

But the man who is thus in earnest about spiritual truth, will 
not only by every such expedient seek to commend it to his con- 
science; but will do so, as all the while, in God's sight. The wis- 
dom, the necessity of this is apparent. As the representative of 
God, conscience is really itself, in the holiness of its requisitions 
and the reasonableness of the service it requires, only when God's 
authority is recognized and his presence felt. And the truth of 
God, apart from God, is powerless, at least for spiritual work — 
work that will tell upon eternity. In order to profit by the truth, 
in the reception of it, we must place ourselves in his presence. 
Are we reading ; are we hearing ; are w r e meditating ? Are we 
amidst the great congregation, or in the retirement of our cham- 
ber ? Do we sit in the house, or do we walk by the way? In 
all these cases alike, the truth of God must be regarded in imme- 
diate connexion with the present God, or it will be bereft of its 
proper virtue. It will be as salt that has lost its savour. It will 
sink down from the high character of divine truth to human con- 
jecture — from oracles to opinions. And to receive truth into the 
conscience in the sight and presence of God — what a solemn 
and peculiar thing it is ! It does not involve the idea merely 
that he is at hand, that he is accessible, that his broad eye is rest- 
ing ever upon us. God's presence is not as the presence of any 
creature, human or angelic. It is not contiguity ; it is not cogni- 
zance; it is not approbation and love; it is not justice and con- 
demnation ; but in connexion with these, and over and above 
these, God is present as the foundation of our being, the father 
of our spirits, the creator of our bodies, the preserver of our 
lives, the condition of our activity, the shaper of our course in 
time, the arbiter of our lot in eternity. Words fail to express 
what is meant by the presence of God: imagination cannot reach 
it. How close the connexion it establishes between us and God ; 



150 TRUTH COMMENDED TO CONSCIENCE IN THE SIGHT OF GOD. 

and yet how far it puts him beyond our reach ! His presence is 
" high as heaven, what can we know / deeper than hell, what can 
we do f " His presence is such, that ordinary phrases fall short in 
kind as well as degree. We are "in him ;" "in him we live 
and move and have our oeingP He is our all in all. Ah, yes ; 
it is the realization of this power, wisdom, holiness, love and 
omnipresence of God, that quickens conscience. It makes the 
creature see the relations in which he stands, the duties that 
press upon him, his sins and the infinite aggravation of his sins. 
Things not seen as yet are substantiated before him. The future 
becomes the present, and powers that are to be, take effect be- 
fore their time. Sin becomes exceeding sinful to the conscience. 
Hopes of evasion are no longer entertained : held as we are in 
the hollow of God's hand, he may in a moment drop us out of 
his care, and we cease to be. Palliation is impossible, for the sin 
has been committed against boundless love and immaculate puri- 
ty. Satisfaction is equally impossible, for what has such a crea- 
ture to give ? What has he, that he has not received ? And what 
has he received, that he has not so polluted, that it is not unwor- 
thy of acceptance from the hand that gave it ? Yes, truly ; it is 
in God's presence that the truth of God has power! It is in 
God's presence that it is commended to the conscience. 

But, Christian brethren, why should the subject be presented 
in this abstract and distant way? Why should the presence of 
God to the conscience, and of the conscience of God, be talked 
of as something possible and desirable ? Why should it not be 
actual and real, and that too, in our case ? There is no obstacle 
in the way, but our own reluctance to come to the light. God is 
ever accessible : if we desire to approach him, he will be found 
not far from every one of us. As to his word, his truth, it is, so- 
to-say, equally nigh in our mouth and in our heart. All things 
are ready : the banquet is spread, and there is nothing lacking 
but guests. 

But why decline this heart communion, this conscience com- 
munion with God? Is it not ultimately inevitable ? The time 
is coming, is not far distant, when we shall all be brought close 
up to the blazing throne of holiness and justice, and when the 
word of truth shall be applied closely, as by contact, as a touch- 
stone to our souls by the hand of God himself. It behooves us 
therefore to agree with our adversary quickly, while we are in 



TRUTH COMMENDED TO CONSCIENCE IN THE SIGHT OF GOD. 151 

the way with him, to judge ourselves, that we be not judged of 
the Lord in that great and terrible day. The warning addresses 
itself to those who are Christians, and those who are not. As 
the professed followers of Jesus, let us seek to walk with God, to 
live in his sight and there habitually to question ourselves, and 
examine ourselves in all conscientiousness, out of the word of his 
truth, wide open before us. There are portions of that word, 
which have special reference to us: let these he specially mani- 
fested or made plain, and commended or urged upon, our con- 
sciences. Brethren, did we take our Bibles and search for these 
passages and then write them out, we should be astonished, I am 
persuaded, at the length of the list we had collected ; and if we 
should then examine the import of each, and endeavour to under- 
stand the burden of responsibility which it laid upon us, the 
spirit it required us to exhibit, the life it expected us to lead ; 
surely we should, one and all be disposed to hold up our hands, 
and lift up our eyes in astonishment to heaven, and exclaim, 
" What manner of persons ought we to he in all holy conversation 
and godliness ! " Or perhaps, rather we should cover our faces 
in shame, and keep silence from the consciousness of our short' 
comings and guilt. 

Brethren, when the portions of Scripture now referred to are 
brought before our own mind, whether in reading or hearing, do 
we not labour somewhat, or at some times, under a secret and 
delusive habit of mind, which leads us to forget how deeply they 
concern us f Do we not connect them too much with other 
times, other places, other persons ? Because there are many in 
appearance, and by their own acknowledgment further from God 
than we; are we not unconsciously tempted to leave inspired 
truth to them ? Very different was the precept, as well as the 
example, of the Apostle. He would give every man, because he 
believed every man needed his portion of divine truth, and would 
press its reception and use : he would u commend himself to every 
man's conscience in the sight of God" Let his principle, then, be 
ours. Let us compare and test, every man himself, by the stand- 
ard given us in God's word. Let us contemplate the portraiture 
of a Christian there furnished. Let us examine and study the 
character of our Lord, the model which his followers should seek 
to imitate. Oh, much that is kind and affectionate, meek and 
lowly, patient and forbearing, devout and heavenly-minded, holy 



152 TRUTH COMMENDED TO CONSCIENCE IN THE SIGHT OF GOD. 

and self-denying in thought and feeling, as well as word and 
deed, in separate acts, and in continuous habit, was manifested 
by Him ! How unselfish was he and benevolent ; how zealous 
was he in the cause of God and man ; how active in every good 
word and work ! And how much of his spirit too, was trans- 
mitted to his first followers, and how faithfully was it exhibited 
by many of them in doing and in suffering, in joy and in sorrow, 
in good report and in evil report ! Let, then, the question be 
commended to our consciences as in the sight of God, " are we 
like minded with them, the disciples and the Master? " Can it 
be said, that we stand out from the world as they stood ? that 
we live nigh to heaven as they lived ? Answering this question 
honestly, must we not as certainly condemn ourselves ? Are we 
not all lamentably deficient in the Spirit of Christ ; and may it not 
be, that some among us, even have but a name to live ? If in any 
case there is a call for faithfulness, it is here : it is a fearful thing 
to sin against a man's own soul. And as honest dealing is called 
for here, so is an infallible criterion. Let our only authoritative 
rule be the word of God, and let conscience be exercised upon it, 
as in the presence of the all-seeing God. So shall we examine 
ourselves, and that not lightly and after the manner of dissem- 
blers with God. So shall we learn to " know ourselves" So 
shall we understand our real character, and through God's grace, 
not be compelled at the last to " condemn ourselves in that which 
we have allowed" 

But the Apostle would commend himself to every man's con- 
science in the sight of God — to those who do not make a profes- 
sion of religion, as well as those who do. When men, in a state 
of entire irreligion, are called upon to repent of their sins and 
believe on the Lord Jesus Christ, to withdraw their supreme affec- 
tion from created things and fix them upon God, to bear the 
shortness of life in mind and to prepare for death and judgment : 
does not conscience second the exhortation ? To make the fact 
manifest, they have only to ask themselves whether they could 
approve a contrary exhortation. Suppose some follower of the 
great Tempter to urge them to forget God, to disregard his laws, 
to eat, drink and be merry, walking in the ways of their own 
heart and in the sight of their own eyes, making no provision 
for eternity — could they say, that conscience approved the coun- 
sel ? However their lower nature might desire to be released 



TKTTTII COMMENDED TO CONSCIENCE IN THE SIGHT OF GOD. 153 

from the restraints of religion, there is a monitor within, which 
tells them to beware — to resist such temptations lest they prove 
their everlasting ruin. Should it be, that the warning is given by 
conscience in a very feeble tone, it is not to be wondered at : it is 
no more than might be expected. As already intimated, the fre- 
quent violation of the commands of conscience weakens her 
power of remonstrance; and have they not often disobeyed her 
injunctions ? When passion has tempted them to sin and con- 
science has urged them to deny themselves, have they not again and 
again turned away from the latter, heedless of her advice, and 
given themselves up to self-indulgence? When duty has been 
urged upon them, and conscience has favoured the appeal, have 
they not rudely disputed her authority, or else by some flimsy 
pretext endeavoured to evade it ? This is the reason she is so 
sickly and feeble, and has so little power now in presenting truth 
to the mind. But such persons should remember, that though 
she should be even yet further weakened, even so that her voice 
should be no longer heard, but be hushed like that of one in a 
swoon, still she can never be destroyed. She is immortal, and 
though silenced and hushed for a time by the violence of pas- 
sion and self-will, can never die. Whatever her condition now, 
she is destined to revive again — revive at a time when guilty man 
is most anxious to avoid her. By how many a death-bed has she 
appeared, like a spectre from the world of spirits ! The sufferer 
had little or no thought of such a fearful visitant; but there she 
stands, the messenger of God, holding in her hand the long cat- 
alogue of his sins, many of which have been forgotten. There 
they are, registered with a faithful pen ; and memory, quickened 
by her presence, owns their fatal accuracy. What a fearful 
scroll ! How completely covered 1 Written within and with- 
out ! Thoughts, and words, and actions ; individual, and relative, 
and religious duties — nothing is omitted ! But amongst them 
all, there stand forth in blazing prominence: God forgotten, 
Jesus Christ trodden under foot, the Holy Spirit despiteful- 
ly resisted ! Ah, this is the condemnation ; and the guilty man 
feels it to his inmost soul. He has no excuse. He is sensible he 
was often warned ; and he remembers well, that the warning was 
given by that self-same visitant that now stands by his pillow. 

This is no fiction. Many are the instances on record. Could 
we enter into the secrets of the dying, and read, stript of every 



154 TKTJTH COMMENDED TO CONSCIENCE IN THE SIGHT OF GOD. 

disguise, the hearts of the thousands who daily pass from this 
world to the next, the number of such cases would overwhelm 
us. Need we be reminded here of the last moments of a noted 
man in our country, who some thirty years ago, left us a solemn 
lesson on this subject. " Remorse, remorse : " cried the dying 
man at the top of his little remaining strength, " show me the 
word : let me see it in a book" None being near, " then write it 
down" said he, u that I may behold it with my eyes." It was 
written down upon a card. " Write it on the other side" cried 
he; and not content with that, he had it underscored. Then 
holding it up in his trembling, emaciated hand, he exclaimed 
again to his astounded friends who were waiting round his bed, 
"Remorse, remorse: you Jcnow not what it means / you know not 
what it means" 

Here we possess, fully divulged, the secret concealed in the 
breast of many a dying man ; where disease has not beclouded 
the intellect or benumbed the feelings. " The spirit of a man 
will sustain his infirmity, but a wounded spirit " — a wounded 
conscience, who — " who can bear f " It is the inspired volume 
which asks the question, and let him, that has made trial of it, an- 
swer ! It is this which plants the pillow of the dying bed with 
thorns. It is this which makes the chief ingredient in the cup 
of future woe. Men carry in their breast a principle, inseparable 
from their being, which God has planted there, to make them 
capable of learning his will, of obeying his laws, of apprehend- 
ing his gospel, and, if they are wilfully disregarded, to vindicate 
his majesty by a fearful retribution. Through it the guilty and 
unforgiven become their own tormentors. To this principle, 
therefore, is the appeal made in the name and sight of God. Oh ! 
that it might teach men, in this the day of their visitation, the 
claims of God upon them, of God absolutely, and God in Christ; 
and the necessity of acknowledging these claims practically and 
promptly. In calling upon them to believe in God, in reference 
to all his dispensations, to fear him and to love him with all 
the heart and mind and soul and strength ; to worship him, to 
give him thanks, to put their whole trust in him, to call upon 
him, to honour his holy name and his word, and to serve him truly 
all the days of their life — surely in all this, one may with all con- 
fidence commend himself to their own consciences in the sight of 
God. Let God and conscience be judge between them and duty. 



TRUTH COMMENDED TO CONSCIENCE IN THE SIGHT OF GOD. 155 

No man that gives himself to serious reflections, even for a lit- 
tle space, can fail to be conscious of more or less guilt ; neither 
can he help admitting that, when the delusive idols of this world 
are withdrawn, and he is made to see himself in the light which 
issues from the throne of God, it is altogether probable, this 
feeling of self-condemnation will be manifold increased. The 
stoutest heart among all the rebels against God upon this earth, 
may be challenged to lay this probability up in his memory, to be 
tested by the hour of death and Day of Judgment. Who will 
not then cry for mercy, either in the deepest self-abasement, or 
the blackest despair ? However confident and bold, while far off 
from God ; when brought nigh to him, being yet in our sins, 
we are scorched and withered in the effulgence of his holiness 
and glory. There the cry can no longer be suppressed, wrath is 
deprecated, and mercy craved without reserve. So was it with him 
to whom I have alluded. He asked to see with his bodily eye, 
that fearful word, remorse : why ? Doubtless because it flashed 
so fearfully on his mental sight. For the same reason it was, 
that he told his by standing friends, they knew not what it 
meant. This is a dark passage in human history, but not with- 
out some light. In this his extremity, what did the dying man 
do? whither did he resort? "I throw myself" he exclaimed 
" on the mercy of our Lord Jesus Christ." His former wishes 
and conjectures now availed him not. His stoutness of heart 
availed him not. His self-reliant spirit availed him not. The 
world and its idols availed him not. He found no refuse or 
hope, but in the direct testimony of God, that he had sent forth 
his Son into the world to be the propitiation of sin, through faith 
in his blood. 

Oh, what a blessed privilege of our office it is, that we are not 
only required to commend ourselves to every man's conscience 
in the sight of God, by urging the claims of his holy law ; but 
also by offering to all a free and full salvation through Jesus 
Christ! To all who truly desire deliverance from sin, and its 
condemnation, we are permitted, and required, to publish glad 
tidings of great joy, and again, and again to repeat the Saviour's 
loving invitation, " Come unto me all ye that labour and are heavy 
laden" Would that it were not so often in vain ! Would that 
we all, without one solitary exception, might realize, that God 
calls us away from sin and death, to holiness and everlasting life ; 



156 TRUTH COMMENDED TO CONSCIENCE IN THE SIGHT OF GOD. 

and that he calls us now ! " To-day, if ye will hear his voice, 
harden not your hearts." To-day is in our hands : the disposal 
of the morrow is with the Lord. Whether it will be granted 
ns we know not ; and if it be, whether he will be still wait- 
ing to be gracious we know not. Moreover, it matters not, 
what our time of life, whether we are young, or old, or middle 
aged : God calls us now, and makes no promises for the future. 
The Lord by his Spirit incline us to be wise in time ! 



GOD'S GLOKY SHOULD BE SOUGHT IN 

THE USE OF FOOD, OF SPEECH, 

AND OF TIME. 



I. Corinthians x :31. 

— Whether, therefore, ye eat or drink, or whatsoever ye do, do all to the glory 
of God. 

On the repetition of tins and several other passages of Scrip- 
ture of like character, the human heart is ready to cry out: 
" This is a hard saying y who can hear it? " But the " hardness," 
which means here the largeness of the requirement, should he 
made of no account, as an objection, neither by minister nor 
people. The paramount enquiry with both should be : " Is 
it true ? " Truth should be preferred to everything. Truth 
keeps us in harmony with God and his decrees; and harmony 
with these is safety, peace, and happiness ; whilst error brings us 
in collision with his irresistible appointments. 

The universe may be likened to a great machine, the prime 
motive power of which is God; and man to one who is set to 
tend upon it. So long as he keeps his place, and ministers to its 
orderly and legitimate action, it ministers to his happiness, and 
all is well ; but so soon as he leaves his assigned station and 
work, and instead of regulating his own acts and motions by the 
movements of the machinery, throws himself recklessly into the 
midst of its multitudinous and complicated wheels and levers ; 
whilst it stays not for a moment, in consequence, in its mighty 
revolutions, he is irredeemably crushed and ruined. Now he 
that holds and lives the truth, ministers rightly to this machine ; 
he that holds and lives essential religious error, comes in fearful 
contact and conflict with this machine. What we want, there- 
fore, is truth, the truth of God ; and the attitude of our souls, in 
reference to him and it, should ever be : " Speak, Lord, thy ser- 
vant hearethP 

The sentiment of the text was penned by the Apostle in im- 



158 

mediate reference to participation in the feasts, which were in 
his day held on occasion of offering sacrifices to idols. That is 
seen in the words, " eat or drink." But he meant it to have a 
universal application. That is equally manifest from the words, 
""whatsoever ye do" and from the further expression, " do all to 
the glory of God" Besides this, the doctrine, which, according 
this view, he enunciates in the text, is the same doctrine which 
he enunciates everywhere throughout his writings. Let us look 
a little at the doctrine, and then, as illustrations of it, at some of 
the innumerable conditions and questions of life, to which it is 
applicable. 

1. The doctrine is, that true religion belongs to all the in- 
terests, engagements, and occupations of individual life ; or, to 
put it perhaps in a correcter form, they all belong to it. It 
is not something occasional or local, or, in any way, partial. 
False religions are. They are confined to time, place, circum- 
stance ; and are so partial, that they do not call for the submis- 
sion of the whole man : they are satisfied with his homage in 
part. They may be compared in their influence on man to what 
is called chemical attraction ; where one particular body has an 
affinity for another particular body, and only for that; whilst true 
religion is like the attraction of gravitation, which draws all bodies 
on the earth to its centre, and that earth itself to a deeper centre 
in our solar system ; and that system itself perhaps to a deeper 
centre still, and so on, never stopping till it causes all to circle, in 
harmonious movement, around the very throne of God, which is 
the centre, yea, and origin, and basis, and glory of the whole. 
The sphere of the operation of true religion is not a man's 
actions merely, nor his opinions, nor feelings, nor his purposes, 
nor his public, nor social, nor individual life ; but all these to- 
gether. It is very exacting. It cannot be otherwise, without 
treason toward Heaven. The whole man is God's creature. 
The whole man is the object of God's care. The whole man 
was purchased by the blood of Christ : should less than the whole 
man be sanctified ? Can man dutifully tender service which em- 
braces less than the whole man — all his powers, throughout all 
his life ? Duty, and reason, and gratitude would pronounce the 
keeping back the smallest portion of the price, as a " robbing 
of God." We conclude, then, that true religion claims as its 
sphere of operation and control, the whole activity of man, in 



god's glory should be sought in the use of food. 159 

his inner and outer, his temporal and external life. Nothing 
short of this will satisfy the requirements of the text and various 
other Scriptures which might be quoted. 

Before passing to some illustrations, by way of example of this 
doctrine, I have only two remarks to make upon its nature and 
contents. The first is, that this doctrine is the Christian ideal 
— the Scriptural model — the abstract statement of what ought to 
be y just as the Saviour's earthly life was the actual realization of 
the beautiful, the glorious conception. From this it follows, of 
course, that this ideal can never be reached in this world by mere 
mortal man; such perfection is not permitted him here below; 
but still, that he may, and should, be ever approximating nearer 
and nearer to it. The second thought is, that, when it is com- 
manded us to do all to the glory of God, even the commonest 
duties of life, it is not expected, that, in every instance, there be 
an explicit intention and purpose in the mind to that effect: 
that is not possible with our limited power of thought and 
mental energy. It is required that there be a habitual reference 
to God, and a habitual sense of his presence, and a habitual de- 
sign to serve him, and a habitual desire for his glory, in the 
heart of the Christian ; a habitual desire which will show itself 
continually in the intervals of earthly occupation, in holy medita- 
tions, solemn vows, devout prayers, earnest praises, and fixed 
resolves ; whilst, at all other times, it will be a silent but real mo- 
tion and tendency of the inner spirit, in perfect accord with these 
more explicit but occasional exercises of the mind. If the one is 
as the tossing of the ocean waves, when the winds are blowing ; the 
other is that motion of the waters, which continues even after 
the winds are hushed, and which, however slight it may become, 
still never ceases. 

2. Proceeding now to look into the details of Christian life for 
illustrations of the principle of the text, we find them every 
where. A principle, which covers all life, may of course be ex- 
emplified in any part of it, the more or the less important parts 
alike. Let a few cases of the latter class chiefly, at the present 
time, be considered. And the first I will mention, is one sug- 
gested by the very language of the text. " Whether ye eat or 
drink" says the Apostle. He would have the principle of a 
reference to God's glory regulate and control us, even in the 
use of our food. The reception of food, as being necessary to 



life, is one of the commonest acts of life; and it occurs under an 
endless variety of circumstances. Yet even here it seems, accord- 
ing to the principles of Christ's religion, God must not be over- 
looked or forgotten. The Apostle would have us, in such case, 
recognize God as the Giver of every good and perfect gift ; as 
the bountiful Benefactor, who openeth his hand and tilleth all 
things living with plenteousness. He would not have man eat 
as the dumb oeast eats. He would not have the Christian eat, 
as even many men eat. He would have no such brutish oblivion 
of Him, by whom our board is spread, nor of our dependence 
upon Him for life and breath, and bread, and all things. And in 
this case Paul might say, as he has said on another occasion, 
Here I give " command, yet not I (i. e. alone) out the Lord 
(also)." What a beautiful lesson our Lord hath left us on this 
subject. About to feed the people miraculously, he called the 
people to thanksgiving, and in it led the way. And as in the act, 
so in the manner and spirit of it, is he our example and our 
obligation. It was with him no idle ceremony, thoughtlessly, 
much less irreverently, performed or participated in. It was a se- 
rious and solemn act, meant to honor God at the moment / and 
also to honor him yet further as an influence, by exercising a 
restraint upon the recipients of his bounty in the indulgence of 
their appetites. How inconsistent excess in eating and drinking, 
and a form of thanksgiving at meat ! It looks profane, as though 
we would make God the " minister of sin." After thanking 
God for the use of his gifts, it is a crying offence to turn round 
and abuse them, whether by wasting them, (while so many are 
in want,) or by sensualizing ourselves, when we should only be 
renewing our strength for God's service. How degrading thus to 
live to eat, and not rather simply eat to live — live to God's glory. 
Some religious bodies that live in communities, sensible of this dan- 
ger, and to guard against it, are wont to eat in silence. Their de- 
sign and expectation is, to be more self-collected and self-restrained. 
Now while we reject the expedient, let us take the hint. To under- 
stand and appreciate the hint, we have need only to enquire, how 
we should have felt and acted in this matter, if it had been our 
lot to mingle with the disciples, with whom Jesus was wont con- 
stantly to " sit at meat." Is it not possible that some of us would, 
under such circumstances, in eating and drinking seek, more 
than we do, the glory of God ? I only add the remark, that the 



god's glory should be sought in the use of speech. 161 

Saviour on such occasions, " gave thanks." The taking of food, 
if sanctified by religion, is eucharistie, involves devotion in act 
and habit, in one of its highest forms. And what Christian 
heart, humbled by sin and yet cheered and comforted by the 
Saviour, when he remembers on the one hand how many thou- 
sands, in almost every land, lack what is needful for the full sup- 
port of life ; and on the other, that he, though, most probably, 
he has never known want, has not been worthy, by reason of his 
sin and unfaithfulness, of the crumbs that fall from the table of 
the divine bounty, can fail to eat his daily food with daily grati- 
tude to God ? Yea, suppose he has even felt the pinchings of 
poverty, — has sometimes lacked bread — necessary bread, and 
never at any time abounded : "What then, are thanks thereby 
precluded ? I once saw a painting representing an humble couple 
and their two or three children, with all the marks of poverty 
upon them, about to eat their coarse and scanty meal, which was 
spread out upon a board, resting on a barrel's head. Before the 
food is touched, God's goodness is acknowledged and his blessing 
invoked by the father of the family. To what school in his art 
the painter of this picture belonged, I know not ; but almost sure 
am I, that in reference to a diviner art, he belonged to the school 
of Christ. He had thrown into the countenances of the group, 
that chastened look which poverty without vice would naturally 
impart ; and at the same time, had lighted them up with an 
humble gratitude, which, while it gave thanks for the present 
stinted measure of food — stinted in fact, though not in their de- 
vout and humble feeling — seemed to see in reversion, what would 
call forth, in due time, ecstatic and everlasting praises. This 
was Christian truth on canvas. This was Christian character con- 
sistently exhibited in painting. A heart full of Christian love 
and hope cannot be restrained by any outward circumstances, but 
whether it abounds or suffers need, whether it eats and drinks 
plentifully or scantily, believing all to be ordered by a merciful 
and wise providence, will give thanks to God, and so do all to 
the gbry of God. 

2. I proceed to another particular. God's glory should be 
sought by us in the use of speech. How volatile are words, how 
easily multiplied, how unconsciously uttered, and yet how potent 
their energy ! They are the vehicle of nearly all the moral power 
in our world. God makes use of them with his creature man, 
11 



162 

and man with his fellow man. Speech and reason are essentially 
inseparable. The former grows out of the latter, and the latter 
is matured and perfected in and by the former. To indicate 
the closeness of the relation, in some languages, the same word 
is made to stand for both. Whatever, therefore, belongs to rea- 
son as an agency or instrumentality, call it which you may, be- 
longs to speech or language. And not only is it powerful in 
operating upon others ; but also upon him who uses it. It is not 
others only that we please, or instruct, or distress, or mislead : we 
act upon ourselves also, it may be for good, it may be for evil. 
And not only do our words affect our internal character, and in- 
dicate it also ; but they have also a most solemn bearing upon 
our relation to God and our standing in his sight. The two 
views of the momentous nature of speech, and its moral import, 
are united in the Saviour's rebuke of the Pharisees, who seemed 
not to be sensible how polluting and condemnatory mere words 
might be: " generation of vipers, how can ye, being evil, speak 
good things f for out of the abundance of the heart the mouth 
speaketh." " I say unto you, that every idle word, that men 
shcdl speak, they shall give account thereof in the day of judg- 
ment. For by thy words thou shalt be justified, and by thy words 
thou shalt be condemned" This close identification of a man's 
character and condition, with the use which he makes of speech, 
which our Saviour thus solemnly announces, is also affirmed by 
St. James. Having said that "in many things we offend all" 
he adds, " If any man offend not in word, the same is a perfect 
man, and able also to bridle the whole body." Now, if all this can 
be said of the gift of speech as an index and an agency, then 
surely, when the Apostle said, " whether ye eat or drink or whatso- 
ever ye do," he could not mean to omit so important a function of 
life as this : he must have regarded speech, as something in the 
use of which we may largely honor or dishonor God. 

Now several things will mark the language of him who would 
seek in the use of it to glorify God. It will be first of all truth- 
ful. God is a God of truth. He is the true God, he speaks 
only truth, and he requires truth. He requires it, too, in the 
greater and lesser affairs of life ; and it behooves us to take heed 
to the requirement, in the latter case especially. In certain com- 
munities and among certain classes, perhaps it might be other- 
wise ; but among those who cultivate at least the moralities of 



life, and have their consciences quickened by religious knowledge, 
and are moreover hedged in by influences which forbid any fla- 
grant transgressions of the law of veracity, the attention should 
be directed and care exercised in little matters. Here we should 
not, so to say, despise the day of small things. By negligence 
here, we may fritter away insensibly the love of pure, unadul- 
terated truth, till habits are formed which we would once have 
deprecated, and which it is now found impossible to eradicate. 
And such a habit stops not with the heart : it reaches the mind 
even, and by destroying that spontaneous preference for realities 
which belongs to its nature, aside from considerations of right 
and wrong, impairs and perverts our intellectual faculties. But 
omitting all such considerations, let Christians remember, that 
all truth is pleasing to God ; all untruth, odious in his sight. 
When we stand up in court with uncovered head, and being 
sworn to speak the truth we add the solemn invocation, "So help 
me God / " how scrupulous are we, how anxious to say neither 
more nor less than is warranted by indubitable fact, uninfluenced 
by fear or favour ! All this is no more than right and fit. But 
we should remember that the Christian's God is everywhere, his 
eye on all things, his ear open to every word, and whether ex- 
pressly invoked or not, is ever present and ever ready to smile 
approval, or frown condemnation. If we would glorify God in 
all things, we must be truthful in all things. 

Again, our language must be pure. Impurity of thought is 
wicked ; impurity of speech is worse. The most distant approach 
to it should be avoided — fled from, as from the plague. The 
observance of this rule, in regard to speech, would seem to be 
peculiarly Christian. The introduction of Christianity made, in 
this respect, wherever it obtained, a marked and immediate 
change in the habits of society. Wherever Christ appeared, 
filthy talking disappeared : it could not live in his holy and sa- 
cred presence, whether palpably, or in hint and equivokes. This 
is shown by certain incidental remarks of the Apostle Paul: 
" Let not these things be so much as named among you, as_ becom- 
eth saints." " It is a shame even to speak of things done of the 
Gentiles" 

Thirdly, the language of Christians is expected by their Master 
to be habitually temperate and sedate. We need run into no 
cynical or ascetic extremes. We are not called upon to ignore the 



164 

diversities of age, or the varieties of temperament, or the multi- 
plicity of positions in the world, and the proprieties of each. 
We should remember and allow for them all. It is in accordance 
with the spirit of Christianity to do so. But still it should be 
remembered, that the spirit of Christianity is not a spirit of fri- 
volity, or habitual levity. Christians owe it to the honor of Him 
they profess to serve, to bear constantly in mind, amid the relax- 
ations and hilarities of life, that it is still a very solemn thing to 
live, and no less solemn, surely, to die ; and that in the midst of 
life we are in death. 

Yet further, a Christian's conversation should be reverent. In 
intercourse with those, in whom the fear of God does not reign, 
in hearing their brilliant conversation, or eloquent speaking, or 
in reading their elaborate and elegant compositions, in which 
things sacred are too often used to give point to things secular, 
and, it may be, profane ; if the Christian is off his guard, he 
may be drawn in to sanction what his profession would condemn ; 
and sometimes, perhaps, in his own efforts in some of the ways 
just mentioned, he may become positively faulty, by following 
their evil example. Thus too often is Christ wounded in the 
house of his friends ; and the souls of men are wounded also. If 
Christians should be careful and sedate in all their language ; 
when that language touches things sacred and divine, they should 
be careful to let all men see, that they have not forgotten them- 
selves, that they know where they are, that they are aware they 
have come on "holy ground." 

Again I may remark, that to honor God, the Christian's speech 
should be benevolent. So far as the law of love rules within him, 
it will be so. To be convinced of this, we need only take St. 
Paul's description of Christian love in its abstract perfection, as 
he has given it in 13th of I. Corinthians. We find charity or 
love there represented, as the opposite, the contradictory, the an- 
tagonist of every one of those feelings in the heart, which ema- 
nate in unkindness on the lip, whether it be hasty ebullition, or 
habitual sourness, or deliberate malice. It stops all such evil out- 
nowings, by drying up the reservoir within. More than that, it 
not only removes the foul, but also replenishes the heart with purer 
waters, so that its issues become kindly, refreshing and sweet. 
There is the soft answer, the prompt apology, the kindly saluta- 
tion, the deferential address, the hearty good wish, the affection- 



ate by-word, the tender benediction — these and such like are in 
language the fruits of the spirit of love — the spirit of Christ in 
the heart of man ; and supposing them to abound in a communi- 
ty in any adequate measure — adequate to the obligations of the 
Christian profession ; if one who was familiar only with the ver- 
bal intercourse of the world at large, and had come fresh from its 
harsh and uncharitable din, were to be for a time a listener — a 
mere listener, blind if you please, seeing nothing, could he not, 
on the testimony of his hearing alone, be forced to exclaim, 
" Hark, how these Christians love one another — love all men ; and 
how holy and loving must be the God they serve ! " I am aware 
how cheap mere words are often, and that they may be used as a 
part of the wardrobe of hypocrisy. I am sensible that our speech 
may be more of a manner than of a spirit, the result of external 
training and refinement, rather than the outgrowth of religion ; 
and consequently that with a very specious appearance, it may be 
very hollow and worthless ; but it belongs to the Christian to put 
substance and value into it. If the world produces the counter- 
feit, let him produce the coin. It belongs to the world to appear, 
it belongs to the Christian, in the strength, and spirit and exam- 
ple of his Master, to appear and to he ; in his words as well as feel- 
ings and acts, imitating Christ to the glory of God the Father. 

Lastly, I would observe, that the language of the Christian 
should be devout. By this I mean that the gift of speech should 
be exercised in devotion, in speaking God's praises, in adoring 
his majesty, in offering him prayer. How mean and unworthy 
the office and function of speech, if by it we should hold inter- 
course with men or other created things only. Let it expatiate in 
the widest fields of science, or search among the roots of all be- 
ing and knowledge in the deepest philosophy ; still, how unwor- 
thy its use, if it do not at times overleap these bounds and hold 
converse with the infinite God ! Till then it is rather abused than 
used ; perverted than rightly applied. The man that never prays 
is one who has not yet found the special and proper employment 
for the noblest and most distinctive gift of his nature. He is as a 
Mozart that never played, a Raphael that never painted, a Michael 
Angelo that never designed a temple. He is a vessel of honor 
put to dishonor. He is a creature utterly perverted from the 
very idea and purpose of his being. In saying then that the lan- 
guage of the Christian should be devout, I do not mean that his 



gift of speech should be exercised in prayer, in the temple of God, 
at the family altar, in his chamber with the door shut. This is 
looked for of course in every Christian. What I desire to sug- 
gest is, that the consistent Christian will be devout in the style 
and tone of his language always and everywhere. As he not only 
believes in God, but walks with God, there will be an atmosphere 
of devotion about him and a spirit of devotion within him, which 
will give a devout shaping to his thoughts, and therefore to his 
expressions. He will not plan and execute, he will not desire 
and strive, in the absolute and unconditional way of the world ; 
thinking of uo controlling power above, nor of any obstacles in his 
way, but those which man or passive nature's laws may put there. 
He will conceive every wish, w r ith a reservation ; form every pur- 
pose with a condition, which, if expedient, will be expressed, but 
certainly will be in his heart. Remembering that man proposes, 
but God disposes — that "the race is not to the swift nor the bat- 
tle to the strong, neither yet bread to the wise nor riches to men 
of understanding, nor yet favour to men of skill, but that time 
and chance happeneth to them all;" he will be habitually look- 
ing beyond and above second causes ; and in his heart stay him- 
self and all his plans and doings upon God, in humble submis- 
sion to his will, whether that will be ratification or reversal. 
And having such thoughts and feelings in his heart, why should 
he not give them vent in words, where it would not be a needless 
singularity, or, worse still, a casting of pearls before swine? I 
conclude this topic of devoutness of speech as a means of glori- 
fying God, by the strong and solemn judgment of St. James. 
" Go to now" says he, " ye that say to-day or to-morrow ice shall 
go into such a city and continue there a year, and buy and sell 
and get gain ; whereas ye Jcnow not what shall he on the morrow. 
For what is your life f It is even a vapour that appeareth for 
a little time, and then vanisheth away. For that ye ought to say, 
if the Lord will, we shall live and do this or that." 

3. I can mention only a third particular in illustration of the 
principle of the text, and that very briefly. As we should use 
our food and the gift of speech to the glory of God, so should 
we, our time. Time — what is it ? As a metaphysical question 
this is a most knotty and abstruse one, and as such, I would not 
wish to be called to answer it; but as a practical one it is plain 
and simple, and as solemn as it is plain. Time is a condition of 



god's glory should be sought in the use of time. 167 

human activity; it is the birth-place of souls; it is the arena of 
life ; it is the battle-field of moral being ; it is the theatre of di- 
vine display ; it is the measure of earthly existence ; it is the 
vestibule of immortality. Inseparable from our being, it is, like 
that being, the gift of God. And as God made us for his glory, 
he gave it to us, also, for his glory. As a part of that glory, he 
gave it to us for our happiness, but not for our whim. He gave it 
to us under the condition which adheres to all his gifts — that we 
should use it according to his will, and in subserviency to his honor. 
"We often say, " Our time's our own : " it may be said in reference 
to our fellow man ; but it cannot with truth be said, in reference to 
God. Our days are those of a hireling — a hireling whom God hath 
made for himself. They are given us as work time, by him who 
has sent us into his vineyard. And as the sphere of our activity, 
all that we do, (and what we do we are,) being summed up in it, 
be it much, or be it little, how invaluable is it ! What words 
can express its worth ! But it has an additional value from its 
uncertain continuance. It is no idle truism, " we know not what 
shall be on the morrow." All the medical science in the world 
cannot assure us, that we shall see another sun, either set or rise. 
And whilst the great God thus enhances time to us, and seeks to 
keep us dependent on him for all things, by its uncertainty / so 
also does he by its brevity. Though we know not exactly where, 
he has set bounds to it, and these bounds are very narrow, very 
near; we soon shall reach them. Time is valuable then on the 
same principle also, as are the precious metals. Every moment 
is as a grain of golden sand. This precious gift, every way so 
precious ; how should it be used, except to the glory of the infi- 
nite Giver ? This is its only worthy application ; and to us the 
only safe one. 

Let us then, brethren, address ourselves at once to the proper 
use of time ; which is not, as men are apt, and do generally 
think, to grasp honors, to rake together riches, to eat, drink, and 
be merry, to live without forethought, and worship the world. 
Oh, how low, and unworthy and wicked this application of time ! 
Brethren, time has but two proper uses, and all others are utterly 
subordinate to them, and insignificant in comparison of them. 
The first is, to be spiritually wise in,-to make our peace with God 
in; and then, having obtained reconciliation with God through 
the blood of his Son, to serve him in it, by the aid of his Spirit, 



168 god's glory should be sought in the use of time. 

to our lives' end. Have we done these things? Is God indeed 
our father and are we his children ; our master, and we his ser- 
vants ? If not and things continue so, oh, how fearful will it be 
when time, to us, will be no more ! Time is but the shadow of 
eternity, and coming events cast their shadows before. To us, 
in such case, it is a portentous shadow, heralding the approach 
of " everlasting destruction from the presence of God and the 
glory of his power " But if we are God's, and God is ours in 
Christ, then the use of time is, that we glorify him therein ; that 
we live for him, and regulate our hearts and lives to please him ; 
that we be not wasteful of it, but frugal; that we husband it, with 
care, and improve it as a talent ; that we feel we are stewards and 
not proprietors in reference to it ; that we value it as opportu- 
nity of self-education, of benefiting others, of honoring Christ, 
of advancing his kingdom, and, so specially, of glorifying God. 
Though after we have done all, we shall find that we have been 
unprofitable servants, and still need pardoning mercy and sanc- 
tifying grace ; still we shall have the infinite satisfaction of know- 
ing, that life is not, in its main intent, a blunder or a failure. In 
this case, too, time will be as the shadow of eternity ; yea, the 
shadow of the eternal city — that " city which hath foundations," 
whose " walls are salvation and whose gates are praise." In this 
case, we shall live all our days under the refreshment and secu- 
rity of the shadow of its battlements ; and in due time enter its 
portals, to enjoy glory without a shadow, and bliss without a 
pain, forever. 



"EATING THE FLESH OF THE SOS" OF 
MM. AST) DEINKING HIS BLOOD." 



Joen vi : 53. 



14 Then Jesus said unto them, Except ye eat the flesh of the Son of man, and 
drink his blood, ye have no life in you." 

The whole chapter from which this text is taken is full of in- 
terest, for two distinct reasons. In the first place, because, rightly 
understood, it is deeply spiritual and most significant and edify- 
ing; and in the second place because it has been greatly and ex- 
tensively misapprehended, and so made the subject of much con- 
troversy. Controversy in every case is, in itself, a thing to be 
lamented, because of the error implied on one side or the other, 
or on both, and because of the bitterness of feeling which it is 
apt to engender; but, in the present instance, also, because it has 
called off attention from the proper use of the passage, and con- 
verted what was meant for a source of nutriment and strength 
into a bare and innutritious " bone of contention." But it must 
needs be that such offences come in this world. They are insep- 
arable from our fallen state. All we can do is to take care and 
not aggravate these offences unnecessarily, and, if possible, bring 
good out of the evil. 

The misapprehension alluded to, in regard to the text and its 
context, is that of Romanists and Romanizers, conscious and un- 
conscious, who suppose the reference is throughout to the Lord's 
Supper, when in fact there is no such reference at all. Several 
expressions, of which the text is perhaps the strongest, superfi- 
cially viewed, might seem to have this reference, and yet we can- 
not admit that it is so ; on the contrary, we believe the persons 
who take this view are as wide of the truth, and as much in error 
in thus interpreting this sixth chapter of John, as were the dis- 
ciples, when they supposed that the warnings of the Master on 
a certain occasion against the leaven of the Pharisees and Saddu- 
cees were to be understood in a material sense, and, accordingly, 



170 EATING THE FLESH OF THE SON OF MAN, 

whispered to one another: " It is because we have taken no 
oread." Various reasons might be assigned, why we should not 
suppose this passage to refer to the Eucharist. 

1. The first is, that that sacrament was not then ordained, nor 
for a year after, and of course the language of the Saviour, if he had 
had reference to that ordinance, could not have been understood 
by the people. I do not say, not perfectly, but not at all. A 
teacher often has to proceed somewhat beyond the clear appre- 
hension of his hearers : it is thus frequently he leads them on 
in knowledge; but if he he perfectly unintelligible, of course no 
knowledge whatsoever is imparted ; and he does not deserve the 
name of a teacher. If our Lord had reference to a rite yet to be 
instituted, and which existed as yet only in the secret purpose of 
his own mind, he must have been perfectly and absolutely unin- 
telligible to his hearers ; and that he ever addressed the people 
in that way, using words which to them were absolutely words 
without knowledge, virtually speaking in an unknown tongue, is 
an assertion which ought not to be made, unless it can be clearly 
proved. The objection cannot be evaded by saying it was a 
prophecy. Our Lord's teaching on this occasion was not in the 
style of a prophecy, nor did it partake of the nature and condi- 
tions of a prophecy. To prophesy the institution of the Eucha- 
rist, in its inward and spiritual part, would be to prophesy some- 
thing which did not admit of outward verification, so as to accom- 
plish the ends of prophecy ; and to prophesy about the outward 
part, the sign, the matter and form of the sacrament, would be to 
predict the future institution of a rite, by himself, a thing which 
would be perfectly nugatory, as prophecy, since it involved noth- 
ing miraculous in its verification, and nothing dependent, in any 
special way, on the orderings of Providence. This then, is one 
reason, briefly stated, why we should not consider the Eucharist 
as the key which unlocks the true meaning of the sixth chapter 
of John, our text included. 

2. Another is, that the circumstances which led to the discourse, 
account for its peculiar phraseology, without any resort to the 
Holy Supper for an explanation. Our Lord had fed the multi- 
tude miraculously, and they followed him because they were thus 
fed, and because they were disposed to believe that the power 

which could do that, could do anything for them which they de- 
sired, as a people oppressed by a foreign yoke, and yet claiming to 



AND DRINKING HIS BLOOD. 171 

be themselves the proper rulers of the whole earth. For these 
gross and secular reasons, and not because they were relig- 
iously impressed by the miracles, they followed him. But he 
would lead them to a better mind than this : he would elevate 
their views : he would give them to feel that " Man doth not 
live by bread alone, or by anything that can be literally so 
called, but by every wokd that proceedeth out of the mouth 
of God? Accordingly he exhorts them to " labour not for the 
meat that per isheth, but for the meat that endureth to everlasting 
life" which, says he, " the Son of man shall give unto you? But 
unprepared for this spiritual turn in the discourse, they captious- 
ly ask for a sign from heaven of his authority to thus teach, like 
that which Moses furnished in the manna. The Saviour, in reply, 
intimates that there is truer bread from heaven than even the man- 
na — even the bread which the Father giveth for the life of the 
world ; and then, to elevate them, if possible, to a higher spiritual 
level, a more elevated way of thinking in regard to his person 
and work, and to abetter way of apprehending religion in its con- 
nexion with himself, he rises above his original expression, and 
instead of saying as before that he would give them enduring 
bread — immortal food, he declares yet more clearly and strong- 
ly, " I am the bread of life / " " he that cometh unto me shall never 
hunger, and lie that believeth on me shall never thirst? To this 
style of expression and the use of this figure, then, he was natur- 
ally led by his previous allusion to the miraculous feeding of the 
multitude and by their allusion to the manna which was given 
them in the wilderness ; and it is only a consistent following out 
of the figure, with which he thus began, when he afterwards says, 
" My flesh is meat indeed, and my blood is drink indeed" and 
again, " The bread that I will give is my flesh, which I will give 
for the life of the world," and again, in the text, " Except ye eat 
the flesh of the Son of man, and drink his blood, ye have no life 
in you? 

Again, while it is thus unnecessary and gratuitous to resort to 
the Christian ordinance of the supper, to explain the language 
of this chapter, for that it admits an easy and natural interpreta- 
tion without it ; many expressions contained in it utterly forbid 
us to give it this Sacramental reference. The language is, in 
many places, too absolute and unconditional to allow us to sup- 
pose, that the reference is to anything so outward and contingent. 



172 EATING THE FLESH OF THE SON OF MAN, 

"Who would be willing to assert, that every person who is bap- 
tized will be saved, and every one who is not baptized will be 
lost? Neither Scripture nor onr Church warrants any such rash- 
ness as this. The language of the latter, and the spirit of both, 
is that Baptism as a Sacrament is not thus absolutely and univer- 
sally, but only "generally, necessary to salvation." But, accord- 
ing to the Romish interpretation of this chapter, what doth it 
teach in regard to the necessity of the Eucharist ? It teaches 
that where it is, salvation is ; where it is not, salvation is not. 
For instance, the Saviour says, in the text, " Except ye eat the 
flesh of the So?i of man, and drink Ms blood, ye have no life 
in you" Here the absolute necessity of participation in the 
Lord's Supper to salvation, if the reference be to that ordinance, 
is plainly asserted. And what have we in the next verse, accord- 
ing to that interpretation ? " Whoso eateth my flesh and drink- 
eth my blood hath eternal life." As in the text the Lord's Sup- 
per is said to be necessary to salvation ; here, according to the 
Romish hermeneutics, salvation is just as necessary an attendant 
on the Lord's Supper. The two statements put together, the one 
positive and the other negative, to all intents and purposes iden- 
tify communion and salvation. But surely we are not prepared 
for such a doctrine as this. We see and feel it to be opposed to 
the whole letter and spirit, the particular parts and the general 
tenor of the New Testament, and we are accordingly constrained 
to reject an interpretation of the passage, which leads to such 
consequences — consequences so pernicious in themselves, and so 
inconsistent with the analogy both of faith and of Scripture. 

A final reason for supposing this passage will not bear the 
Romish view of it, is the language used by our Lord at the close. 
His strong figurative expressions were not rightly apprehended 
by some of our Lord's hearers : they were disposed to take him 
in a gross sense, feign edly perhaps, because they did not desire 
to put a more spiritual meaning into his words. They murmured, 
therefore, and said, " This is a hard saying, who can bear it ? " 
Now, then, how does the Saviour silence their dissatisfaction ? 
"Does this offend you?" he replies ; " What and if ye sJudl see 
the Son of man ascend up where he was before? " That is, how 
will you understand my words, when you see me taken from the 
earth and carried up into heaven? Will you still indulge in 
secular expectations from me, or take my language in a gross, 



AND DRINKING HIS BLOOD. 173 

material sense ? Will not that be then impossible ? Cast aside, 
therefore, all such misapprehensions as these. " It is the spirit 
that quicJceneth, the flesh profiteih nothing : the words which I 
speak unto you, they are spirit and they are life" This final 
remark of the Saviour is the key to all his previous discourse. 
For, whatever we may conclude to be the precise meaning of 
these last words separately taken, their general import is unmis- 
takable : they rebuke the multitude for the grossness and inept- 
ness of their views, and teach us to take his language as figura- 
tive, and to put upon it, not a literal and materialistic, but a 
moral and spiritual interpretation. 

For these and other reasons, which might be mentioned, we be- 
lieve the chapter under consideration to have no reference to the 
ordinance of the Lord's Supper. At the same time, however, it 
is freely admitted that it furnishes pretexts for another view, pre- 
texts which ignorance, or superficial attention, or strong prejudice 
may be expected to take hold of and pervert. In a book of the 
inartificial and unsystematic character of the New Testament, in 
which the discourses are drawn out by and adapted to particular 
occasions, and the style of which is bold and oriental, whilst the 
readers, at least in our case, are occidentals, and the temper of 
which, so to say, is perfect unsuspiciousness — unsuspicious of 
misinterpretation — this liability to perversion by a biased or in- 
attentive mind is a matter of course. It is to be expected that 
prima facie, many opinions will seem to find support in it, which, 
on closer examination, will prove utterly repugnant to its whole 
spirit. This is an important fact which we ought to carry with 
us in all our Scripture readings, and when we theologize. From 
forgetfulness of it, every system of theology in existence is at 
this moment suffering. It is in this way, that the ^Romanist draws 
his doctrine of transubstantiation from the w T ords " This is my 
body, this is my blood; " the Quaker his doctrine of absolute non- 
resistance from " resist not evil ; " and his opposition, even to ju- 
dicial oaths, from the words " Swear not at all / " and again the 
Baptist his exclusive acknowledgment of immersion Baptism, 
from " and, they both went down into the water ; " the Moravian 
his community of goods from " they had all things common ; " 
the Mennonites what is technically called " pedilavium " from 
the Saviour's words, on a certain occasion, " Ye ought also to wash 
one another 's feet ; " and others again the equality of Episcopal 



174 

to Apostolic power, because the Saviour said, " As my Father 
sent me, so send I you" and because those, thus commissioned, 
commissioned others a^ain. 

To avoid being misled in these and other such like ways, we 
should look at the idea rather than the word, and should not at- 
tach ourselves to any text, or class of texts, exclusively, but should 
have an eye to the whole of Scripture in the interpretation of 
each part; not forgetting to carry with us the first principles of 
human belief, the rules of common sense and a spiritual habit of 
mind ; lest haply we be guilty of partial dealing towards the 
word of God, or of outrage towards our own nature. The mere 
fact that a doctrine seems to be favoured by a few ScrijDture 
phrases — by the mere sound of the words, disjoined from the 
context, is nothing. In the present instance it is only the sound of 
the words, separately taken, that favour the Romish view of the 
passage. The connexion of its parts with one another, and of 
the whole with what precedes, clearly shows, that our Lord is not 
speaking with any sacramental reference, but with a purely spir- 
itual meaning. 

In conclusion of this topic, let me add, that if any one should 
have misgivings still on the right interpretation of the sixth chap- 
ter of John, and doubtingly ask how comes the language to suit 
so w^ell, when applied to the Lord's Supper, if it be not meant for 
it, the answer is obvious and satisfactory : it is nothing wonder- 
ful that it should seem somewhat applicable to the Lord's Supper, 
when, though not meant for it, it is meant for and applied to, that 
which the Lord's Supper in its elements, form, and general im- 
port clearly sets forth and symbolizes, namely, the body and blood 
of Christ as offered on the cross for our redemption. Surely it 
is nothing wonderful, that language should be found to suit the 
sign, which is meant for the thing signified thereby. Language 
standing in such relations might naturally suit it in very large 
measure, and yet not be meant for it at all. Our conclusion then 
is, in reference to our text and the whole chapter from which it 
is taken, that they both are to be interpreted spiritually, not sac- 
ramentally. So taken, they will both be found full of the most 
solemn and precious truth. We confine ourselves to the text, the 
words of which I repeat : " Except ye eat the flesh of the Son 
of man, and drink his blood, ye have no life in you.'''' 

1. Here, in the first place, be it observed, life is spoken of; 



AND DRINKING HIS BLOOD. 175 

life, not as the opposite of death or extinction of being, but life 
of one certain form, as opposed to all other forms. There are 
various kinds of life, vegetable, animal, and rational; and, under 
the head of rational, angelic, and human ; and under the head of 
human again, there is that of youth and age, of ignorance and 
knowledge, of civilization and savageism, with numerous subdi- 
visions under each ; but none of these is that referred to in the 
text. As these differ from another, so that referred to, in the text, 
differs from them all. It is not a natural life like them ; it is 
spiritual; it is not of human origin like them; it is of divine. It 
is not mere living, either : it is happy living. There is happiness, 
more or less, connected with all the other forms of life ; but 
it is neither pure nor lasting : it is of mushroom growth, quick 
to rise and quick to fall ; it endureth for a little, a few years at 
the most, and then vanisheth away. It is planted in this world, 
grows here, blooms here, bears its fruit here (if there be any fruit 
worth naming), and here it dies. Not so the happiness connected 
with, or identified with, the life which the Saviour speaks of. This 
happiness, this life, this happy living is not thus like an annual in 
our gardens : it is like the cedars of Lebanon which live through 
centuries, even a decade of centuries ; yea, rather, it is like those 
trees on either side of the river of life, which know no death, nor 
winter, but are ever blooming, ever bearing fruit, ever affording 
shade, ever healing and feeding, nourishing and cheering the 
nations. 

2. This life, happy, holy, and immortal, is imparted by Christ : 
this, also the text teaches : " Except ye eat the flesh of the Son 
of man, and drink his blood, ye have no life in youP And 
Christ imparts this life, in three distinct capacities, as a king 
clothed with power, a priest clothed with mercy and forgive- 
ness, and as a teacher endowed, with wisdom. As a priest he 
reconciles our guilty souls to God; as king, he transforms our 
polluted natures ; as teacher, he illuminates our dark minds. 
And it is by the combined influence and action of these three 
functions of the divine Saviour, that we are born again — re-created 
to this new form of existence so endlessly enduring and so incon- 
ceivably blissful. Throughout Scripture, from beginning to end, 
where Christ is spoken of, he is represented as the way of life. 
Not a way, but the way, the exclusive way. If it is a life of su- 
perhuman, of divine origin, there can be but one way to it. If it 



176 EATING THE FLESH OF THE SON OF MAN, 

is of God, it is so, because man could not furnish it ; and, if God 
furnish it, we may presume there is but one channel of commu- 
nication for it adopted by him. As there is but one God, so 
we might suppose there would be but one Mediator between 
God and men ; and this strong presumption is confirmed for us 
beyond a doubt, the moment we look into Scripture. There it is 
manifest, that always, everywhere, and for all men, every bless- 
ing is bestowed, primarily through Christ, which is accorded to 
humanity. He is the Lamb slain from the foundation of the 
world, and is to be the Lamb slain to the end of the world : from 
the beginning to the consummation of human history, there is no 
other name under heaven given among men whereby we may be 
saved. Christ is the light and life of the world. Yirtue has been 
going forth from this second Adam, since the expulsion from 
Paradise, to repair and remedy the evil introduced by the first, 
and millions upon millions have enjoyed the precious boon, not 
only those in full possession of a knowledge of his character, and 
offices, and work, but even of very dim perception, or total igno- 
rance, of them. Through him the souls of infants and those 
afflicted with idiocy from their birth, have passed into the other 
world, and waked up to consciousness in the three forms, at the 
same moment, of intelligence, holiness, and happiness. Through. 
him, though but imperfectly, very imperfectly, apprehended in 
either his person or his work, the ancient worthies of the Patri- 
archal and Jewish dispensations found peace with God and a 
good hope of heaven. And is it not lawful to think, that some of 
the poor heathen, shut out as they are by an invincible necessity 
from the smallest ray of light on this subject, except it be the 
abstract persuasion that there is mercy with God — that mercy of 
which Christ is the impersonation, manifestation and execution — 
yes, we will indulge the persuasion — that some of them, too, 
through aids supplied to them, in some unknown manner, through 
their unknown Saviour, and almost unknown God, may grope 
their sad way to heaven, and there at once exchange blank igno- 
rance for full knowledge, and trembling fears for ecstatic bliss. 

But what Christ is to infants, or idiots, or the heathen, is not 
a matter of direct concern to us; nor how he benefited the wor- 
thies of the first two dispensations of religion in the dim twilight 
which fell to their lot. The vital question for us to decide and 
realize is, how we adults, living under the noonday light of the 



AND DRINKING HIS BLOOD. 177 

Gospel, stand related to the work of Christ and it to us. Is it 
something beneficial, perchance, but not necessary / or is it some- 
thing as essential to the salvation of human souls, as is the at- 
mosphere to the support of animal life ? The latter is plainly- 
according to the Scriptures, the true account of the matter. Un- 
der the existing arrangements of the moral universe the atonement, 
and its attendant exemptions and positive blessings are absolutely 
necessary to us and our redemption. They are foundation on 
which we must build ; without it the superstructure of a " good 
hope," a reasonable religious and holy hope, cannot be raised by 
us. How frequently is this sentiment repeated and emphasized 
in the New Testament ! Without the shedding of blood — his 

CD 

blood, there is no remission. If Christ is not raised, having pre- 
viously died as an atonement, we are yet in our sins, and with- 
out provision for our delivery. He is " the way, the truth, and the 
UfeP ~No man goeth, or can go, to the Father, but by him. Nay, 
God was in Christ reconciling the world unto himself. And hence 
it is, that Christ gives the command, u Ye believe in God, believe 
also in me," and that we are taught that all men shoidd honor the 
Son, even as they honor the Father. Was the creation a divine act 
and necessary to the existence of man ; so is the atonement of Christ 
a divine act and necessary to their salvation. Let this truth be well 
fixed in our hearts. It is a truth of revelation, but none the less a 
truth for that. It is a truth of revelation, and nature cannot 
teach it ; nature, as a teacher, is only conversant with this mundane 
sphere, this present life, the objects of time and sense ; but, though 
nature cannot directly instruct us here, she can get us ready for 
instruction. Does not nature, by the very limited extent of her 
own province, teach us modesty and docility in regard to alL 
things beyond ? Does she not even tell us that it is presumptu- 
ous and dangerous to take conjectures for facts, conjectures 
which have their source, not in reason but in passion, not in 
pure mental conclusions, but in our wishes? Does she not tell 
us, that the laws of the universe and the ordering of Providence 
are in many things unlike what she could have anticipated, and 
that it is madness to rely on mere "guesses at truth," beyond the 
sphere of observation and first truths ? Does she not tell us, 
that in our ignorance of all but the world which we see, it is at 
once humility and wisdom, to go directly to God, if he will 
vouchsafe us his ear, and say, " Lord, what wilt thou have us to 
12 



178 

do? "What wilt thou have us to think?" Yes, nature hands us 
over to revelations, and warns us to trust to nothing in regard to 
the great eternity, except what the High and Lofty one, that in- 
habiteth eternity, may tell us ; and revelation, as we have seen, 
speaks one uniform language : to say all in a word, it informs 
us, that Christ by his deatli is God's way of saving sinners, and 
of course that there is no other, for salvation is of God only. 

3. The third great truth of the text is, that while in Christ 
there is such a perfect provision for the salvation of all men, and 
exclusively in him, for us at least, in no one case is it a matter of 
course. " Except ye eat the flesh of the Son of man, and drink 
his Mood, there is no life in you? There is medicine to restore 
health, but it must be taken ; there is nutriment to sustain it, 
but it must be received. Now then, it becomes a serious and im- 
portant question, what is meant by "eating the flesh and drink- 
ing the blood f " What these expressions do not mean we have al- 
ready seen. They do not mean, to eat the symbol of Christ's body, 
and drink the symbol of his blood. Great as is the privilege of 
thus commemorating the life-giving death of the Saviour; much 
as it strengthens our faith toward God and our love to the breth- 
ren ; and important as this sacrament is to the maintenance of the 
religion of Christ in the world at large, and of the power of his 
religion in the hearts of individuals ; still this ordinance is not 
the key to unlock the words of the text : it would be more 
correct to say, that the words of the text are the key to unlock 
the true import of the ordinance. But to pass to the posi- 
tive meaning of these words ; we find their solution in other 
words, used in the same chapter, where it is said, " / am the 
bread of life • he that cometh unto me shall never hunger, he that 
believeth on me shall never thirst? Eating satisfies hunger, 
drinking slakes thirst. Eating and drinking, then, are figurative 
expressions for coming to Christ, and believing on him are sub- 
stantially the same tiling. The meaning then is very plain : the 
expression is highly figurative, but the meaning is not to be mis- 
understood. Christ is here his own infallible interpreter. Eat- 
ing his flesh and drinking his blood clearly stand for the exercise 
of faith ; faith, trust, dependence on his atoning death. 

In conclusion, let me suggest, brethren, that though I have 
been speaking of difficulties, I have not touched the prime one. 
The difficulties I have been speaking of have pertained to theory 
and interpretation ; but the real difficulty is a practical one : a 



AND DRINKING HIS BLOOD. 179 

difficult}', in itself, and the parent of all others. To see that 
Christ is speaking in the words of the text of a vital and most 
spiritual act of the soul is comparatively easy in one view ; but 
to perform the act, to work that act into habit, and as a habit to 
exercise it ; oh, this is the mightiest and most momentous duty 
to which man is called. " This is the work of God" — Lord the 
Saviour, God-suggested, and God-sustained — " that ye believe on 
him whom he hath sent" We believe in man, we believe in 
nature ; but the requirement here is, to believe in God; and to 
believe in God, moreover, not in reference to those laws which 
determine the seasons and send us the former and latter rain, nor 
in reference to any of the ordinary arrangements of Providence ; 
but in God as the God and Father of our Lord Jesus Christ, as 
God manifest in the flesh, as in Christ Jesus by the mystery of 
death, where we would have looked for life, of penalty where re- 
ward was to be expected, so making salvation possible to man. 
But who is sufficient for this thing ? Such faith is a mighty feat, 
not possible to man alone. Think what it accomplishes. It lifts 
our nature up to a communion unknown to it since the fall. It 
gives us to look at things spiritual, as we now, through the senses, 
look at the palpable objects around us, and it gives us to see in 
them, not the transitory reality which belongs to the things of 
this world, but an eternal reality ; so that in faith we commune 
with substance, while in sense we have to do only with shadows. 
And it is a mighty act to believe in Christ — it is a great thing 
thus to " eat the flesh of the Son of man, and to drink his blood" 
not only because by it we see into the world above us, but also the 
world within us. Self-knowledge and the knowledge of Christ 
go hand in hand. The belief of Christ's glory and grace is insep- 
arable from the belief of our degradation and ruin. Divine light 
makes human darkness visible ; not however wantonly to expose 
and maliciously to upbraid it, but rather gradually to remove it, so 
that, at length, what was darkness may become light in the Lord. 
Faith lays hold of, not only the elevating doctrine touching God 
and his Christ, but also the depressing and humbling doctrines 
touching man's guilt and pollution. On this latter subject there is, 
it may be said, the faith of nature ; for who does not know that 
he is a sinner ; but that faith which is of the operation of God 
goes far deeper than natural consciousness can penetrate, and 
what is yet more important, realizes what it apprehends. And 



180 

this, its function in the realization of sin, both as guilt and pol- 
lution, as just intimated, is inseparable from the realization of 
Christ's person as divine, his passion as expiatory, and his energy 
as saving. The two subjects, the knowledge of Christ, and the 
knowledge of ourselves, are correlative, and inseparable, if not 
exactly proportionate. 

Notice again what is intimated in regard to faith by the very 
form of expression used in the text. " To believe in Christ" is 
an abstract style of expression ; to " eat the flesh, and drink the 
blood" is a figurative. What then does this figure intimate, not 
expressly set forth in the more literal language \ It plainly inti- 
mates the intimacy and closeness of union — almost the identity of 
the believer and Christ, in the act of faith. Faith is a receptive 
act. It views objects which are afar off, but by its own energy it 
brings them near in a spiritual sense. It takes them into the soul, 
and, as it were, mingles them up with it, even as food when as- 
similated is diffused throughout the body. Yea, it receives Christ 
into the soul, so that he is formed in it, and grows in it, and walks 
in it, and dwells in it ; is in it, the present powder of a new life, 
and the hope and pledge of future glory ; he makes it partaker of 
the divine nature. This effect is, indeed, something w r onderful, 
the full import of which belongs to another world, but the begin- 
nings of which exclusively belong to this ; and it is all the achieve- 
ment of faith. By nature how far off from God is man ! as far 
as the east is from the w r est ! There is no sympathy between 
them, except so far as that there is, on the part of God, through 
Christ, the sympathy of compassion — a compassion which would 
woo man back to his love and blessing. But when faith comes, 
the estranged are reconciled, man is brought nigh to God and 
God to man, God in Christ ; for God out of Christ is not nigh, 
is distant, is hostile, yea, is a consuming fire. When faith comes, 
it establishes such a union with Christ as the incarnate God of 
mercy, transferring the care of the soul's interests to Christ, and 
stamping his moral image on the soul, that no figure is too 
strong to set forth the connexion betw T een them, not even " eat- 
ing the flesh and drinking the blood." 

Lastly, let us look at the alternative as set forth so solemnly 
by the Saviour : " Except, except ye eat the flesh of the Son of 
man, and drink his blood, ye have no life in you" There may 
be animal life, intellectual life, social life, or the life of pleasure ; 



AND DRINKING HIS BLOOD. 181 

but Christ counts them all as nothing. It is not life Godward, 
it is not holy life, or happy life, or life that lasts. What a sol- 
emn announcement to be made by Him who is the truth ! But 
we hear it every day, though we will not heed. Whenever the 
Gospel is preached, this truth is brought to our ears; whenever 
the sacrament is administered, it is set forth before our eyes; 
whenever we are called to witness a fellow creature die in the 
triumphs of faith, or in darkness of despair, it is testified by the 
providence of God. And yet how often does it all prove, but as 
water spilt upon the ground ! Alas, it is too true, all men 
have not faith ! Dear brethren, let us seek a better life than 
that to which we were born : with that natural life only, better 
never to have lived. We know where it may be found and how 
it may be secured. He who said, li Except ye eat the flesh of the 
Son of man, and drink his blood" hath also said, " Whoso eateth my 
flesh and drinketh my blood hath eternal life." 



THE GOOD MAN SATISFIED FROM 
HIMSELF. 



Proverbs xiv: 14. 
— A good man shall be satisfied from himself. 

This striking sentiment sounds at a first hearing, it must be 
confessed, more akin to the proud spirit of the stoical philosophy, 
than the humble spirit of revealed religion. That philosophy, we 
are aware, taught its disciples to aspire after an absolute and uni- 
versal independence. It insisted that the " wise man " should 
not look abroad for happiness in any direction, but find it in him- 
self absolutely. The wise man is free even in chains, and acts from 
himself unmoved by fear or desire. He alone is king. He alone 
is bound by no laws, owes fealty to no one. He is the true rich 
man, the true priest, the true prophet, the true poet. He is ex- 
alted above all law and custom. He is a god, and may be as 
proud and boastful as Jupiter himself. Such, in a word, is Stoi- 
cism, and it might almost seem as if the author of the Book of 
Proverbs, in the text at least, had taken a lesson from it; but it 
is only seeming. 

Solomon would urge men to seek independence, as much as 
Zeno did, only wit'h a different spirit and in a different way : he 
sought to make them independent in a way that is possible, and 
by means that are good. He did not set before them an end 
which was paradoxical and unattainable; nor foster a spirit 
harsh, unsocial and proud. Man as a finite creature, he saw, must 
always be dependent. It is at once presumptious and vain for 
man or angel to suppose, that of and through himself exclusively, 
he can enjoy happiness and being — that he can revolve upon his 
own centre and look abroad for nothing. To God only does this 
belong : he only is self-existent and self-sufficing. To this truth 
observation and consciousness bear ample testimony. Who needs 
to be told, that mankind generally do not find happiness by search- 
ing for it in their own bosoms? Who is not ready to confess 



THE GOOD MAN SATISFIED FROM HIMSELF. 183 

that he himself has to look abroad for sources of enjoyment? 
that shut up within himself entirely, he would be miserable in- 
deed ? What is the severest punishment short of death, and, in 
some eases death included, which can be inflicted on a malefac- 
tor ? Is it not solitary confinement ? And why is this so oppres- 
sive to the soul, but because the wretched man is left to draw upon 
himself alone for comfort and support? Excluded from things 
without, the soul turns in upon itself, and instead of being self- 
sustained is self-consumed. 

Solomon, in the assertion of the text, does not mean to say, that 
the peculiarity of the good man's happiness is, that it is enjoyed in 
absolute independence of all created things, much less of the one 
Uncreated. Kor does he teach that he is called on to deny him- 
self the moderate use of such things as Providence may put 
within his reach, and to which his nature is adapted. He does 
not require him to close the eye to all light, and the ear to all 
sounds, and suspend the exercise of the other senses on their ap- 
propriate, respective, outward objects. He simply teaches that the 
good man is satisfied from himself, in opposition to outward, tem- 
poral blessings as chief, indispensable and absolute grounds of 
support. The sight of his eyes he would have him enjoy, but 
under the condition, that if his sight should be extinguished, he 
should not be disconsolate ; the hearing of his ears, he would 
have him enjoy, but with the understanding, that if his hearing 
should be taken from him, he should still be resigned and cheer, 
f ul. And the blessings of this life generally, he says, the good 
man uses but does not serve ; he holds them, but it is at arm's 
length ; he does not allow them to come so near him, and so en- 
twine themselves around his heart, that when they are taken away, 
he will be constrained to cry out like the idolatrous Micah, " Ye 
have taken away my gods, which I made, and ivhat have I more ? " 
The good man, after external things are gone, has a great deal 
more — infinitely more. Has his wealth taken to itself wings ? 
Has his strength been reduced to weakness, and his health to suf- 
fering and pain ? Has the public favour of the people, or the 
private countenance of friends been withdrawn ? What of that ? 
His God remains ; that God who can restore, if he will, these lost 
possessions, or else give something better, according to his sover- 
eign will and power. He therefore expostulates earnestly with 
himself when tempted to despondency, and says, with David, 



184 



THE GOOD MAN SATISFIED FROM HIMSELF. 



" Why art thou cast down, oh my soul f and tuhy art thou so dis- 
quieted in me f " Such a man is " satisfied ' ; " and lie is said to 
be satisfied u fro?n himself" because there seems to be no exter- 
nal source from which consolation can be drawn. But in truth 
it is from God in himself, that he is satisfied : nought else could 
under such circumstances suffice. 

That the souls of God's real servants are made his habitation 
through the Spirit, and that this indwelling is attended with a 
peace which the world can neither give, nor take away, is a doc- 
trine most Scriptural, and wholesome, and very full of comfort. 
" When the fullness of time was come" says St. Paul to the Gala- 
tians, " God sent forth his Son, made of a woman made under 
the law, to redeem them that were under the law, that we might 
receive the adoption of sons /" and " because ye are sons" he 
adds, " he hath sent forth the spirit of Ids son into your hearts, cry- 
ing Abba, father." Now this witness of the Spirit of God to 
the spirit of man, essentially involves happiness — a happiness 
which is independent of all things else, and which is enjoyed, 
both spontaneously and on reflection. 

Without the aid of argument or inference, the child that is con- 
scious of a filial feeling towards a parent of worth, intelligence, 
and influence, is, at the same time, and by the same means, happy 
therein ; and on the same principle, where the parent is not a man, 
who, however worthy, is still mortal, fallible and sinful ; but our 
Father in heaven, infinite in love, wisdom and power; we must 
suppose that the filial feeling, growing out of this testimony of 
,the Spirit, involves much more, a spontaneous feeling of peace 
and joy. Indeed, this state of adoption towards God is the nor- 
mal state of the soul, according to the idea of man as first created, 
and carries happiness with it, just as perfect health of body im- 
plies good animal spirits, or the perfect ripeness of a delicious 
fruit an aroma. And as the testimony of the Spirit is thus ac- 
companied, so are the fruits of the Spirit. Indeed " joy and peace" 
are set down among them expressly. But aside from this, reflect 
• on the nature of the others which the Apostle enumerates, name- 
ly, "love, gentleness, goodness, faith, meekness, long suffering, tem- 
perance." These dispositions and habits, as every one must see> 
just in proportion as they are possessed, necessarily make the hu- 
,man soul a treasure-house of happiness, and render their possessor 
to a great degree independent of all created things. But this 



THE GOOD MAN SATISFIED FROM HIMSELF. 185 

same happiness may be made a subject of reflection, and be height- 
ened by it. 

The blind man healed by the Saviour — anterior to all thought, 
how must he have exulted the moment the film was removed 
from his eyes and the visible world was disclosed before him ; yet 
this exultation must have been largely enhanced, when he revolved, 
in his own mind, the change he had undergone, from darkness to 
light, and how, whereas he had been blind, now he saw. Surely 
it must, in like manner, be provocative of thankfulness and joy 
in any man, that he can discover in himself any marks of a work 
of grace. Self-examination, indeed, cannot fail to humble him. 
With contrition and shame he has to acknowledge much indwel- 
ling sin, many unworthy desires, much moral weakness, many 
grovelling and earthly thoughts ; but still he is not what he once 
was, and through grace, though retarded by infirmities, he ven- 
tures to think his soul has received a heavenward direction, and 
that, though feebly, yet truly, he is following after God. With 
St. Paul he is more than ready to say, "Not as though 1 had al- 
ready attained, either were already perfect :" but still is permitted 
also to say : " this one thing I do, I press toward the mark." Surely 
this is a most sweet reflection ; surely this man is satisfied from 
himself; surely the highest favorites of fortune, as the world ex- 
presses it, may well envy him. " Whosoever drinheth of this 
water shall thirst again" said the Saviour to the women of Sa- 
maria, pointing to the well by which both were standing; " v)ho- 
soever drinketh of this water shall thirst again, out whosoever 
drinheth of the water, ivhichl shall give him, shall never thirst, out 
the water which I shall give him shall he in him a well of ivater, 
springing up into everlasting life" Yes, verily ; the gift of the 
Spirit in a man, the testimony of the Spirit to a man, the fruits 
of the Spirit upon a man : these things are internal and exhaust- 
less. A man so favored and endowed is satisfied from himself, 
for various reasons ; because he is not tormented with apprehen- 
sions of God's wrath ; because he is more or less delivered from 
the dominion of the passions which embitter human life ; because 
he has acquired tastes aud tempers, which essentially and sponta- 
neously produce peace and joy ; because reflection on what has 
been done for him and in him, is a further source of comfort ; and 
because he has a positive hope full of immortality, which cheers him 
in every trial, and burns brighter and brighter, as the darkness of 



186 THE GOOD MAN SATISFIED FROM HEVISELF. 

outward tribulation thickens round him, till at length, after some 
slight nickering, it may be, at death, it bursts forth into the fullness 
of heavenly fruition and eternal possession, scattering darkness 
forever and filling all things with light. 

What I have thus been setting forth, as doctrine, has been 
thousands of times realized in human experience. God's people 
have often been found maintaining a marvellous independence, 
by simply depending upon God, and to have been satisfied from 
themselves because God was in them. When Enoch is said to 
have " walked with God," what are we to understand, but that 
God was his companion and familiar friend, that his profoundest 
communion was with God, and that, in this communion, he took 
more delight than in all other intercourse. So attuned was his 
soul to heavenly things, so profound and complete the union be- 
tween it and God, even in the flesh, that it was not thought fit 
to disembody it; and he was accordingly permitted to exchange 
worlds, without tasting death. What, again, but the presence 
and kingdom of God within him could have enabled Abraham 
to leave kindred and country, and so cut himself off from the 
chief, usual, external means of happiness, and become for years 
a wanderer in a land of strangers 1 Had he not carried in his 
bosom a heart at peace with God, and exercised in his providence 
a cheerful trust, how soon must he have halted, mingled with the 
heathen, and sought happiness like them in things which perish 
in the using ! Similarly was his descendant Israel sustained on that 
memorable occasion, when overtaken by night at Bethel, he lay 
down to rest under the broad canopy of heaven, with the stones 
of the place for his pillow. The next morning's comforting re- 
flection was, " Surely God is in this place" Yes; God was 
there, God was with him, God was in his heart ; and by his pres- 
ence cheered him in his loneliness. And as Jacob was thus sus- 
tained by a divine support ministered secretly to his soul, so was 
his son Joseph also, when under a false accusation he was seized, 
and cast into the dungeon of the Egyptian capital. Most unto- 
ward and menacing were all his outward circumstances. If not 
" satisfied from himself" he could not have been satisfied at all : 
there could have been no peace, no comfort for him. Well was 
it for him, that he could so fitly adopt the sentiment of St. Paul, 
long afterwards recorded : " Our rejoicing is this, the testimony 
of our conscience^ that in simplicity and Godly sincerity ', not in 



THE GOOD MAN SATISFIED FROM HIMSELF. 1ST 

fleshly wisdom but by the grace of God, we have had our conver- 
sation in the world" And when in a more fearful dungeon still, 
Daniel had to mingle with ferocious lions, surely there must have 
been something spiritual and divine in his heart, planted there 
of God, which issuing forth through all his nature, like blood 
through the arteries and veins, filled his soul with fortitude and 
peace, and enabled him to resist every temptation to forego the 
worship of Jehovah. In the same way it was that the Apostle 
John in his old age, when banished to the Isle of Patmos, was 
enabled to endure, " seeing him who is invisible" communing 
with him, and resting on his almighty power. It is said that he 
was " in the Spirit" which implies that the Spirit was in him ; 
and why should such a man quail even before dungeons, and 
lions, and cauldrons of boiling oil : such a man is satisfied from 
himself, always and everywhere. Lastly, we remember what St. 
Paul says of himself on a certain trying occasion : " At my first 
answer no man stood by me: but all men" friends as well as foes, 
"forsook me." " Notwithstanding" he adds, " the Lord stood by 
me and strengthened me" Hence his wondrous calmness. Hence 
too in part his " unfailing charity," for he adds of these false 
brethren, " I pray God that it may not be laid to their charge." 
When surrounded by falseheartedness and enmity, he could re- 
treat within his own bosom, and there hold sweet communion 
with his covenant God, ever faithful and ever true. And when 
more roughly treated ; when seized by the hand of violence, 
dragged to the prison house, scourged with rods, and while reek- 
ing and raw from the infliction, thrust, with neglected wounds, 
into the dampness and darkness of a pit, while his feet are 
cruelly made fast in the stocks ; still, even in this hard lot, he 
was satisfied from himself — from the presence and grace of God 
within him. Nay, he was more than satisfied : it was in these 
very circumstances, that he and Silas sang praises to God at 
midnight so lustily and joyously " that the other prisoners heard 
them." 

Without going any further, are we not entitled to say, that the 
doctrine of the text is abundantly confirmed by human experi- 
ence ? All these were " good men," and they were " satisfied 
from themselves : " they had peace, though the world forsook 
them and even turned against them. 

Now, if such independence is possible in this world, surely it 



188 THE GOOD MAN SATISFIED FROM HIMSELF. 

is an inestimable privilege to know it. The happiness that is 
built on external, created things, has an unreliable foundation- 
The fashion of this world passeth away. God's throne is the 
only permanent structure : God himself the only unchanging 
being, in the universe. To know, therefore, that we may, by any 
possibility, be separated and disentangled from the wreck, the 
debris^ the instability and confusion of sublunary things, and 
plant our feet upon the Rock of Ages ; this is the highest good of 
man. There may not be precisely the same kind or degree of 
need for this alliance with heaven, this communion and union 
with God, that existed in most of the cases mentioned. But 
though our days should not prove, as we hope and pray they will 
not, days of persecution and blood ; still, without exposure to 
the iron rod of unjust power, the world will always furnish trial 
enough, and man will always be weak enough, to render such 
divine support infinitely desirable — infinitely necessary. 

Surely, at the best, human life is a checkered thing. With the 
good, evil is everywhere mingled — largely mingled. The variety 
of wretchedness which man is heir to, it is not easy to conceive, much 
less describe. Our bodily frames — David could not contemplate 
them without remarking how "fearfully " as well as wonderfully 
they are made. Our riches may be taken from us, slowly as by 
moth and rust, or suddenly as by thieves and robbers. Our kin- 
dred and friends may be snatched from us in a moment, carrying 
with them, as would almost seem, a part of our very being. Our 
reputation even, by one wrong deed, or even without any wrong 
doing whatsoever, may be so blasted, that we shall not be able to 
look a fellow man in the face. And, then, how numerous the 
forms of these evils ; how often do they assault ; and how deep 
the anguish they naturally occasion ! Every heart knows its own 
bitterness, and every heart has its own. Brethren, I appeal to 
yourselves, is it not so ? Is there any one here, who counts him- 
self an exception ? Has any one among us found the world capa- 
ble of affording the happiness it promised ? No matter how 
faithfully served, must it not be confessed, it has made a poor 
return ? Have not the highest favours it has afforded him, often 
burst in his hands like bubbles ? Has not his happiness waxed 
and waned, just as fortune smiled or frowned ? Has not every 
rose even which he has plucked, had its thorn, often sharp and 
lacerating ? 



THE GOOD MAN SATISFIED FROM HIMSELF. 189 

But true as all this may be, perhaps, after all, we have had, 
thus far, only the sunshine of life. Can we confidently hope, 
that to-morrow will be as this day — and much more abundant? 
Do we not know that man is horn to trouble; and, come when it 
will, come it must? Let the past be what it may, surely, we can- 
not considerately look forward to the future, if our dependence 
is the world and the things of the world, without some serious 
apprehension. ~No man can tell what is before him — how much 
bereavement, loss, sickness, anguish. At all events, death will 
come; and we know not how soon or how suddenly. It may not 
be for years ; and such, most probably, is the earnest hope of 
most of us ; but others, we know, who hoped like us, and with 
quite as good apparent grounds, have passed from mature and 
full-blown life, in the twinkling of an eye, to the condition of the 
dead. Or, perhaps, we may not be summoned so suddenly to 
another world, but be left to fade away by degrees, one avenue 
of enjoyment after another closing up, till we are compelled to 
say : that we have no pleasure in the things which once afforded 
intense delight. But even suppose some ruling passion should 
survive the general wreck of health and strength, and even grow 
stronger as we totter nearer to the grave ; this, so far from alle- 
viating, only aggravates, the evil : so much greater will be the 
shock, when at length we are compelled to loosen the last hold 
on life. For, life itself, I repeat, must be relinquished. Not 
this or that, not few or many, of earthly goods must be relin- 
quished, but all. When man passes into eternity, he leaves all 
these things behind him. As we cross the frontiers of the other 
world, we are divested of every accidental circumstance of human 
lot. The robes of office must be stript off ; the decorations of 
beauty and fashion removed ; the lover of money must relinquish 
his lands and treasures ; the lover of pleasure must forego his 
luxurious delights ; the laurel must be torn from the brow ; the 
sceptre must be wrested from the hand. Man goes into eternity 
stript of all these things : even knowledge itself will, in some im- 
portant sense, vanish away, and mere natural affections, too, die 
out. This is the lot of man. It is the lot which awaits you and 
me. In view of it how certain the conclusion, that we never can 
be " satisfied " — really and permanently satisfied, unless we are 
satisfied from ourselves — from the enjoyment of God in ourselves. 
This truth is the declaration of God himself, who knows whereof 



190 THE GOOD MAN SATISFIED FROM HIMSELF. 

we are made. It is also woven into, and legible upon, the very 
constitution of things — of human nature in particular. Yet fur- 
ther, it is the uniform testimony left by the generations of men, 
as they pass in mighty hosts, and quick yet solemn tread, from 
time into eternity. Lastly, let me ask again : Is it not the testi- 
mony of our own experience, if, indeed, we know anything of 
life by experience ? Have we not all sometimes felt a sickness 
of spirit, which no created thing could relieve ? Have not hours 
gone over our heads, which saw us disconsolate at the loss of our 
heart's idol ? Nay, more decisive still ; have there not been times 
when, though in possession of the desire of our eyes, we looked 
around on life, sated, sickened, dissatisfied, unhappy? And, if 
this has been with us in any measure the experience of the past, 
how much more likely is it to be the experience of the future, 
when appetite begins to fail, the current of health to flow with 
less vigour through the veins, the sun of life to sink toward the 
horizon, and the shades of age and death to stretch across the 
plain and darken the path we travel. Ah, in such case, if we have 
nothing to support and cheer us but the occupations and diver- 
sion of the world, and the prizes secured by the ambition and in- 
dustry, which belong to this life, surely we are of all creatures 
most miserable ! 

In painting human life, I would not represent it one shade 
darker than it is. I have no occasion to do so : I would not be 
unjust or ungrateful to my God. God has showered blessings 
upon us all, with a profusion which we had no reason to expect — 
which could only come from the overflowings of infinite love and 
grace. Despite of the days of cloud and storm which mark its 
progress, and even of the deeper gloom and horror which gathered 
round its close, life is a blessing, an infinite blessing to him who 
views and uses it aright. But it is not in reference to such I am 
speaking of life. I am speaking of the life of the natural, not 
the spiritual man ; of one whose sources of happiness are without 
him — who has chosen the things of time and sense as his portion. 
While the world is so unstable, the events which occur in it so 
uncertain, its possessions so deceitful, the body and mind of man 
so easily injured, and his days so few and evil in themselves; am 
I not warranted in representing the condition of such a man as 
truly pitiable, and that, should it so continue to the end, it had 
been better for him had he not been born? 



THE GOOD MAN SATISFIED FEOM HIMSELF. 191 

" The good man," says Solomon, " is satisfied from himself." 
Suppose we ask ourselves, how we stand in relation to this truth : 
Are we satisfied from ourselves in the sense described ? If not, 
then we are either satisfied from the world ; or we are dissatisfied 
and unhappy. Which of these is our case ? Surely, it cannot 
be, that we are satisfied with the world, when we exercise fore- 
thought and reflect, that we were made for eternity and are trav- 
eling toward it ? Suspend all thinking; look neither backward 
nor forward ; give yourself up to mere instincts, and bury your- 
self in the present passing moment, and then, perhaps, my hearer, 
you may for a little time be satisfied from the world — but thus 
only. But for a little time / and, while it lasts, as you must see 
beforehand, it is mere hallucination, idle, false, perilous, and 
criminal to the last degree. As sure as there is truth in inspired 
declarations, and in the testimonies of the good and bad, who, in 
such countless myriads, have gone before us ; your satisfaction 
with the world must prove, at the final summing up, dissatisfac- 
tion, disappointment, self-condemnation, and remorse. I have 
spoken of the testimonies of the good and bad alike : yes, of the 
bad, just as much as the good. The question is one of fact, which 
character can no more affect, than it can affect the question 
whether hunger and burning are painful, or food, refreshing, 
or honey, sweet ? It matters not whether the witnesses be Noah, 
Job, and Daniel, on the one hand ; or Nero, Borgia, or Catiline, 
on the other : the ultimate testimony of all is the same, because 
God hath created things and governs the world so as to make 
this result inevitable. His own glory required him so to order 
the moral universe; and woe to the man who, contrary to his ap- 
pointment, attempts to make it the prime source of his satisfac- 
tion and happiness. It is but a broken reed, and, though it 
sustains our weight for a time, it is certain at last to snap asunder 
and pierce us through with many sorrows. In proportion to the 
pressure, will be the depth and anguish of the wound. 

But, perhaps, my dear friend, you are ready to acknowledge 
you are not satisfied from the world. In prosperity and adver- 
sity alike, it has failed to afford what might fill up the measure 
of your desires. Under the pressure of this disappointment, 
life at times has been tasteless and insipid, especially when the 
thoughts of death and the grave, eternity and its retributions, 
have been brought close home to the mind ; and at no time on 



192 THE GOOD MAN SATISFIED FROM HIMSELF. 

reflection has it seemed adequate to meet the spiritual wants of 
an immortal nature. Now, such feelings and convictions are 
ominous of good. They are conformed to truth, and may prove 
the beginnings of heavenly wisdom. Let them not be repressed 
or trifled with, but rather, cherished and practically improved. 
They may be the first openings of the soul to a perception of its 
immortality; the first reachings forth of the heart after the 
things of God. They are a call from God. By these he would 
lead you to the true light, to living fountains, to real good. It 
is not because he envies you happiness, that he has brought you 
to your present state, but because he designs to bless you. You 
have sought happiness without, in vain : he would have you now 
seek it within, successfully. Not that you can ever draw it 
strictly and absolutely from yourself — from your own nature and 
bosom, but because he is ready to meet you there, and there im- 
part it. Oh, my hearer, would that you would trust God, and 
believe that he is able and willing to do this for you, and he 
alone ; to cleanse your soul from guilt by atoning blood, to purify 
it by his spirit, to cheer it by his promises, and to fill it by his 
presence. You would then have no occasion to look abroad for 
your chief satisfaction, not to say with the children of this world 
u Who will show us any good? " you would be satisfied from your- 
self, — yourself as reconciled to God, renewed by his Spirit, and 
disciplined and protected by his covenant care. All other things 
would retain their legitimate value, and be sources of enjoyment, 
but in a conditional and secondary way ; a way which secures all 
the real good they are capable of affording, and at the same time 
protects against the dreadful evils, which, out of their proper 
place, that is to say, when regarded as the chief good of man, 
they are sure to inflict. You would then be prepared to enjoy 
life, and to meet death. 

With this last thought let me close. You and I must meet 
death. However we may live, we must die ; and however we 
may have mingled in society, in life, we must die alone. If, 
therefore, we are then satisfied at all ; it must be from ourselves. 
When we come to the entrance of that dark pass, we must thence 
onward proceed alone. There is no companionship possible there, 
but a divine companionship. As we lie upon our beds, and the 
tide of life ebbs slowly away, what can possessions, or honors, or 
friendships, what can the world avail ! They cannot even come 



THE GOOD MAN SATISFIED FROM HIMSELF. 193 

nigh the soul : from them no comfort can reach it. And yet, on 
the other hand, we know, that amidst the decay of nature, and 
the sorrowings of friendship and the deep suspense of approach- 
ing dissolution, the soul may be satisfied, may have a peace and 
joy which shall radiate even the cold, pale cheek of death. Fel- 
low mortal, may this lot be yours, — be mine ! May the everlast- 
ing arms be, in that solemn hour, underneath us, and the faith and 
grace of God within us ! and, in the very last struggle, when flesh 
and heart fail us, may He be the strength of our heart, and then 
our portion forever ! 
13 



THE DECEITFULNESS OF SIK 



FIRST SERMON. 



Hebrews hi : 13. 



— Exhort one another daily, while it is called to-day ; lest any of you be 
hardened through the deceitfulness of sin. 

"What sin is, every man among us knows, in one degree or 
another, alas ! too well. We have not only heard of it by the hear- 
ing of the ear ; we have not only seen it at a distance ; we have 
not only witnessed it in others : our knowledge is of the most 
decisive kind, that of personal experience — sad, personal experi- 
ence. We have all eaten of the tree of knowledge of good and 
evil. We are all born in sin. In the innermost parts of our 
nature, accordingly, we feel sin working. Our consciousness 
tells us that it is there, and makes us to know it as something as 
distinct and real as pain or fear. We may be unable to give a 
scientific definition of it, but no definition is needed to embody 
it before our minds. There it stands, no more to be doubted 
than our existence is to be doubted. Indeed w T e know the one 
very much as we know the other. And we are also assured, — 
we feel the melancholy fact, that in this world they are not en- 
tirely separable ; though, thanks to the grace and goodness of 
God, preparation may be made and a foundation laid, for their 
complete and eternal separation hereafter. 

Though sin admits of no definition in itself, any more than 
sound or colour or odour, being, all four alike, primary ideas ; it 
may be defined, i. e., indicated, by pointing out its relation to 
other things with which it is essentially connected. So to look 
at it is vastly profitable at times. It helps to fix our minds upon it, 
and in this way it enables us to realize it in some of its measure- 
less magnitude. There are but few important things over which 
we ponder with sufficient steadiness and perseverance ; and most 
of all, sin. Sin is morally repulsive ; and yet we cannot study 
it rightly, without seeing how deeply we ourselves are involved 

194 



THE DECEITFULNESS OF SIN. 195 

in it. It awakens conscience, therefore, and conscience rebukes 
and condemns, and that too, as God's representative. But we 
naturally dislike reproof of all kinds, no matter how profitable 
and necessary, and when it comes from God, we fear it. Besides 
this, sin is intellectually an unacceptable theme. Through the 
gratification of wrong desires, there is pleasure in sin for a season 
— (a brief season, followed by long grief) ; but the deliberate 
contemplation of the subject is not of itself agreeable. To what 
eye can deformity be a pleasant sight? to what ear, discord a 
sweet sound? But however repulsive, this subject may be salu- 
tary, and even vitally important. It is vitally important, and 
till we understand it, we do not understand ourselves, and not 
knowing ourselves, we can know nothing of a moral nature 
aright ; any more than Copernicus could have understood the 
solar system, unless he knew that he was looking at it from the 
standpoint of this particular globe revolving round the sun. A 
knowledge of sin is connected with a knowledge of our true 
standpoint in the moral universe. Let us then spend a little 
time in looking at sin in some of the relations in which it is pre- 
sented to us in nature and revelation. 

1. St. Paul defines sin by comparing it with law : " Sin" he 
says, " is the transgression of the law." He means the law of 
God, the supreme Being, the sovereign power of the universe. 
God is not an agent, an actor merely : he is a ruler. He does not 
merely act upon us, causing us to be and to do ; he governs us, and 
that not in a metaphorical sense which we cannot appreciate, but 
a real sense. He has constituted us so, that we necessarily distin- 
guish between the application of power and the exercise of gov- 
ernment. The distinction is inwardly impressed upon our minds, 
and outwardly exhibited before our eyes in the very constitution 
and course of human society. And this distinction, thus put with- 
in us, he tells us to carry up and apply to himself and his doings. 
He gives us to understand that he acts upon matter, but that he gov- 
erns men and angels. It might perhaps seem impossible, that the 
infinite God could be a ruler — that he must in every case act and 
never govern, for that government derogates from his perfection 
and supremacy. But this error arises from setting presumptions, 
based upon ideas wdiich we can but very imperfectly attain unto, 
against fair and plain inferences from acknowledged facts. God 
is our ruler, in the proper sense of the term. He has prescribed 



196 THE DECEITFULNESS OF SIN. 

us laws, which we may or may not observe. Of these laws sin 
is the transgression. It is a departure from those rules, which 
eternal love and holiness have prescribed for the regulation of in- 
telligent free-agents. Sin is in man what deviation from their 
orbits would be in the heavenly bodies, if they were endowed 
with a will and a power of disobedience, and should shoot off 
from the paths in which they now move with so much order, 
beauty, and beneficence. 

2. So again we may define sin by its effects, its " fruits," its 
"wages," as the Apostle calls them ; and how easy and how mel- 
ancholy the definition. Turn where you will, if misery of any 
kind meet your eye, whether it be the macerated or mangled 
body, or the anguished or disordered mind ; whether the case be 
that of a solitary individual, or the hosts congregated on the bat- 
tle-field, or the inhabitants of a country, or the population of the 
globe, it is all the same : you cannot err ; you may safely point to 
it and say, "Sin hath done all this." Not to run over the long 
inventory of woes which it has introduced, it is enough to fix 
the thoughts on one particular, and that is, death. How wide 
the sweep of its scythe ! how universal the havoc which it makes ! 
Look abroad upon the millions that now people the earth : they 
live this moment under the sentence of death ; they were born 
to die. As certainly as the vegetation is put forth in spring, after 
a few brief months to wither and decay, so must these all turn 
again to dust. "As the leaves of the trees are the generations of 
men." This universal mortality is indeed a melancholy fruit of 
sin, bringing sorrow to every fireside and to every heart. 

But it is not the dissolution of the body merely, or the separa- 
tion of body and soul, that constitutes the evil element of death ; 
it is much more the state of the natural mind at that momentous 
crisis. Go to the bedside of him, by whose pillow death is stand- 
ing as a dreaded minister of justice, come to drag him from his 
home and all the objects of his affection ; (as such death always 
appears to the natural mind.) What are emaciation of body, the 
coffin, the shroud, the worm to him ? They are trifles, light as air, 
compared with the comfortless condition of his soul and its dark 
forebodings. It is not the grave that alarms him : it is some- 
thing beyond that. It is not any creature : it is something above 
that. God, whose grace alone could sustain and comfort in this 
dark hour, looks away from him, or looks upon him in wrath. 



THE DECEITFTTLNESS OF SIN. 197 

His soul is filled with consternation and horror. lie is going, 
but he fain would stay. Go he must. As he came into the 
world without his choosing, so does he leave it. An irresistible 
power has summoned him, and laid hold upon him. He hides 
his face, perhaps, in his pillow ; he clings, as it were, to his dying 
bed; he mentally enquires whether his friends, or the physician, 
or the world, cannot rescue him ; but in vain. As death will 
take no excuse, so he will tolerate no delay ; and so, though not 
a sound perchance falls upon the bystander's ear, virtually with 
a scream of despair, the soul is hurried to the judgment-seat of 
God and the retributions of eternity. And what hath done this? 
What hath cursed our earth, and marred God's creation, with such 
a spectacle as this? Dear brethren, it is sin, and sin only: "The 
wages of sin is death" All the physical and mental evil 
which we suffer is the effect of sin, visited upon us, either as 
guilty individuals, or as constituent parts of a fallen world. And 
should anyone ask why this fearful conjunction, why moral evil 
and all other evils are thus conjoined, the answer is plain and not to 
be made light of: it is the ordinance of Heaven, from everlasting to 
everlasting, that sin and misery go together. God's nature re- 
quires it; God's will hath ordained it; and God's truth hath pro- 
claimed it. 

3. Once more let us look at sin in relation to the process by 
which it accomplishes these disastrous and deadly effects. 

That sin leads to misery may be said to be the rational convic- 
tion of all men. However their conduct may seem to belie the 
statement, it is indubitably true. They may not carry the truth 
out even in theory as far as it ought to go ; nevertheless they vir- 
tually admit it, in some degrees at least. To come down to the 
sphere of the world and the spirit of the world as displayed in its 
own maxims : think what is involved in that common saying of 
men, that " Honesty is the best policy '." Does it not imply that 
God has so constituted things, and so ordered the working of hu- 
man society, that such is the result : i. <?., that a strict regard to 
the rights of others is the best way to secure our own ? And is it 
not plain, that the only difference between this secular and homely 
proverb, and the great principle which has been insisted on, is, 
that the one pertains to this life and temporal affairs only, and 
is true perhaps only in the general ; whereas, the other refers 
to eternity, and is a universal, not a general rule. The one 



198 THE DECEITFULNESS OF SIN. 

speaks of a limited time, of a particular virtue, and of the 
majority of men ; the other, of all duration, of universal virtue, 
i. <?., holiness, and of intelligent agents, all and singular; both, 
however, maintaining, though each in its own measure, that to 
conform oneself to the will and way of God leads to happiness, 
and departure from it to misery, by the very constitutiou of 
things, as fixed by infinite power, wisdom, and goodness. Suck, 
I say, is the rational conviction of men — ot all men who bestow 
the least thought upon such subjects. The} 7 cannot otherwise in- 
terpret the economy of social life, and they know also, and they 
feel, it would be blasphemy to assume any other ground. They 
see that the honour of the all-perfect God requires them to think so. 
With such convictions then, how comes it, one is inclined to ask, 
that in matters of prudence men should still act so imprudently, 
and in matters of religion, so irreligiously ? Behold I show you 
a mystery ! And is it not a great and melancholy mystery % 
Men, rational men, men endowed with forethought, men enabled 
to look forward to the future and choose their course, even as 
they may look back upon the past and learn how they ought to 
choose it ; men thus endowed and enlightened, act in direct, sys- 
tematic violation of the fundamental principle they so clearly 
see and fully acknowledge ! I call it a mystery. That a bark 
pushed out into the rapids of Niagara should float down with 
the current and hurry on, increasing in rapidity as it proceeds 
through these foaming waters, till at length it makes that plunge 
from which, if it ever rise at all, it must rise a wreck of frag- 
ments : this is nothing wonderful. Blind itself, it yields to a 
blind impulse. In both rest and motion it is alike unconscious 
and passive. But not so man, immortal man, moral and respon- 
sible man ! He goes forward to destruction in the exercise of 
.consciousness. He throws himself by a voluntary act into the 
current of fallen human nature, which sets toward misery and 
• death, and floats along with little or no effort to arrest his down- 
ward course. Now why is this ? Why is it that man will not 
■be wise and consider his latter end ? Knowing so well, why does 
.he not act upon his knowledge ? In these questions I am not 
.looking after the general solution found in the fall of the human 
race and the depravity of human nature ; but something more 
.-specific brought before us in the text. The sad and strange 
phenomenon referred to is not to be explained on the ground 



THE DECEITFULNESS OF SIN". 199 

that man has lost his susceptibility to happiness and misery, is 
indifferent to pleasure and pain alike, and therefore does not 
apply his mind, his reason to the subject. So far from this, he is 
sensible, at every pore, to influences from without. He is 
vulnerable at every point. His sensibility is excessive rather 
than deficient. At least present enjoyment and present suffer- 
ing have too much power over him. Man, in truth, is ever rest- 
less — always enquiring who will show him any good. He is go- 
ing hither and thither in pursuit of it ; moving heaven and earth 
to attain it. Utter indifference then, is not the cause of the sad 
and fatal mistakes which men are committing everywhere around 
us. Neither is the explanation found in some extravagant no- 
tion that the intelligent principle is extinguished in the natural 
man — that reason has become unreason in him ; or again in the 
supposition that man is indeed still rational, but does not exer- 
cise his powers. Mind is essentially active, and never more so 
than at this present moment. 

The universe of thought — oh, how it transcends the universe 
of motion ! And what acuteness and solidity it is frequently 
exhibiting ! An analysis which distinguishes more and more 
nicely, and a logic which binds premises and conclusions in bonds 
never to be broken ! 

What now, then, shall we say. How comes it, we ask again, 
that while sin is seen and acknowledged to be the prolific source 
of all misery, still men make light of it, men do not avoid it, 
men rush into it ? Sin has undoubtedly made passion strong, 
the imagination wild, the conscience weak ; and these are parts 
of the explanation ; but not the whole. In addition to this, sin 
deceives them all through, and in connexion with, the understand- 
ing, to which deception properly belongs. This important truth 
is set before us in the text in the phrase, " the deceitfulness of 
sin." Men cheat themselves, or allow themselves to be cheated 
out of eternal life. Such is the explanation which God gives us 
in the passage before us, and not there only. It is repeated 
again and again in the sacred volume, and ever presented as a 
fact which we should steadily bear in mind, if we ourselves 
would escape delusion. 

In Jeremiah we are told that the natural heart, so desperately 
wicked, is, through sin, "deceitful above all things / " yea, so 
that the question is asked, " who can know it f " and the answer 



200 THE DECEITFULNESS OF SIN". 

is : "i, the Lord, search the heart ; I try the reins." It deceives 
others; it deceives itself; it deceives everything but God. In 
Ephesians, St. Paul tells us, that our fallen nature is " corrupt 
according to the deceitful lusts;" and, in Romans, he declares 
of himself, that " sin deceived " him. In Isaiah, what is the de- 
scription of those who are led captive by sin ? " A deceived heart" 
saith he, " hath turned them aside that they cannot deliver their 
own souls ; nor say : is there not a lie in my right hand? " 

But, in these passages of Scripture, sin is considered only as a 
quality or principle within a man, and operating directly upon 
him. But sin may affect us indirectly through others, and much 
of its delusive work is done in that way. Of this, too, Scripture 
takes notice, and mentions expressly how great the danger from sin, 
coming in this way. As the Apostle exhorts: " Let no man de- 
ceive himself" so does he : " Let no man deceive you." Else- 
where, he says : " Beiuare, lest any man spoil you through phi- 
losophy and vain deceit." And again, to Timothy, he speaks of 
u Evil men and seducers y who wax worse and worse, deceiving 
and being deceived ;" — deceiving others, and deceived by others 
perhaps, certainly by themselves — all through the power of sin. 

But, in addition to these general statements about the deceit- 
fulness of sin, we are given,, in and out of Scripture, specific 
facts, historic incidents, which illustrate and confirm them. Al- 
most the first recorded fact in the Bible, after man's creation, is 
of this kind — the greatest of its kind — the saddest possible exam- 
ple of the delusiveness of sin. God had said to our first parents : 
" The day thou eatest thereof thou shalt surely die." ~No declara- 
tion could be more solemn, more explicit, or more authoritative. 
Hath God spoken, and is it not true? Hath God threatened, 
and shall he not do it? But sin came with its temptations in 
the person of Satan, and what was the deception practised ? " Ye 
shall not surely die, but" on the contrary, so far from that, "ye 
shall be as gods, knowing good and evil." Here was falsehood, 
leading to deception, and deception involving delusion. In view 
of it all, well might Satan be called " The father of lies," and " a 
murderer , from the beginning '." He held out false expectations 
to the, as yet, innocent inhabitants of Eden. God had threatened 
wrath : he promised life and increased happiness ; and, supporting 
his promise by certain fallacious appearances, he allured them off 
from the firm ground of faith in God to reliance upon a creature. 



THE DECEITFTTLKESS OF SIN". 201 

So entered sin into our world, and, with it, death and all our 
woe. Thus fell the first Adam, involving us, his posterity, in 
the ruin. 

As in the history of the first Adam, so of the second, also, we 
have an example of the deceitfulness of sin, though not with a dis- 
astrous issue. The man Christ Jesus was tempted in all points 
as we are, only without sin ; and how much subtlety of deceit 
was practised is known to all familiar with the Gospels. Pass- 
ing over all that which grew out of the circumstances of his lot, 
as the Man of Sorrows, and which came to him even from his 
very disciples, let us think only of that open and direct assault, 
which the deceiver made upon him, when he was led up into the 
wilderness. On that occasion, the Saviour's integrity was tried 
through the natural appetites, as though the preservation of life 
was the first law of nature, in a sense that would authorize diso- 
bedience to God in order to save it. Scripture was garbled and 
hypocritically quoted, to put the semblance of truth and piety 
on error and presumption. And, lastly, the world, with all its 
glory, was set before him, in some panoramic way, dressed out in 
its fairest and most gorgeous colouring, and then, the possession 
of it all was confidently promised him, on an apparently slight 
condition. But the condition was, in truth, nothing less than a 
withdrawal of allegiance to the supreme God ; and the condition, 
he, that made it, had not the power to perform. Here, then, as 
really as in the case of the first Adam, the deceitfulness of sin 
was manifested ; only, in the one case, it was in connexion with 
defeat ; in the other, with success. 

The Bible is full of examples on this subject ; but it is need- 
less to refer to any more. These two representative cases may 
well suffice. Equally unnecessary is it to look for examples in 
other books. Instances are occurring every day and every hour, 
all around us ; and every case of sin which we witness is a case 
of the deceitfulness of sin. But we need not look abroad — 
even to our neighbour : alas ! who does not find in his own his- 
tory, unnumbered instances in which he has been the victim of 
sinful delusion ? With the strength of passion, and the stupor of 
conscience, and the weakness of will, has been united, in mar- 
vellous sympathy, a sad hallucination of the judgment; and so 
we have done, and practised, it may be, what we should have 
thought perfectly impossible, as long as our reason remained with 



202 THE DECEITFULNESS OF SIN". 

us, and what has ever since been a matter of painful and self- 
condeinnino- recollection. 

And now, what is the conclusion of the whole matter? We 
have seen what sin is in relation to God and his law y what it is 
in its effects, and what it is in the process of its working. What 
now are the natural inferences from these points? Two at least 
present themselves, viz.: that it is the greatest of all evils, and, 
at the same time, that it is the most insidious. I am aware that 
this is not the sentiment of the world. While they admit that it 
is an evil, they practically deny that it is so very great an evil. 
But by what shall we measure it, that we may make a right esti- 
mate of it ? The law, of which it is the transgression, is the prime 
law, the parent law, the law which makes all others possible, the 
law which develops moral agency, and binds the moral universe 
together. It is to the ethical, what gravitation is to the physical 
world. As the attraction of gravitation is the basis and compre- 
hension of that of aggregation and cohesion and the like; so this 
law embraces all human laws; ecclesiastical laws, the laws of the 
land, the law of nations, and even the laws of good hreeding and of 
honour : for what are these last but a few feeble coals of sacred fire, 
taken from the altar, and applied by secular men to secular uses. 
If sin were perfectly and completely triumphant, it would over- 
throw society as by an earthquake, shaking the deepest founda- 
tion of all things ; and not all things in our world merely, but 
every other world also, where the distinction between right and 
wrong is known. It would annihilate such beings as men and 
angels. Neither heaven, earth, nor hell could exist without that 
law, of wdiich sin is the transgression. Without this law mere 
animals might exist, but not creatures endowed with a conscience. 
If conscience, then, is a sacred part of our nature, if guilt is a re- 
ality, if the divine law is so comprehensive, fundamental, and 
absolutely necessary, then sin is a tremendous, and, in relation 
to all others, an incommensurahle evil. 

The same conclusion is inevitable, when we look at it in its 
bearing, not on our moral but our sentient nature, our suscepti- 
bility to pleasure and pain, happiness and misery. All the suffer- 
ing this moment in the world, whether of mind or body, whether 
open or secret, whether social or individual, whether from the 
recollection of the past, or the anticipation of the future, or the 
pressure of the present, springs from the root of sin. Nay, the 



THE DECEITFULNESS OF SIN. 203 

statement falls short of the truth. It is not merely the stem, the 
flower, or the fruit; the very root itself is evil. The first and 
superficial taste of sin may have sweetness, but its deep and abid- 
ing savour is bitterness and nothing but bitterness. As the love 
of God is essential happiness, sin, which is enmity to him, is essen- 
tial misery, eternal misery. 

Oh, what folly to be fleeing from other evils, poverty, sickness, 
obscurity, shame, bereavement, and yet take no measures, while 
opportunity is afforded, to escape from the consequences of sin and 
its intrinsic evil ! As w T ell might a drowning man complain of 
the discomfort of a rain-drop falling on him. While sin in a 
man is unforgiven in its guilt, and unbroken in its power, all other 
evils which can be endured this side the grave may well be counted 
light afflictions, not worthy to be noticed by true wisdom. The up- 
braidings of conscience — what self-infliction so severe? The ter- 
rors of the Lord — what fear so withering? The wrath of God 
— who can abide it ? Who can dwell with everlasting burnings ? 

Oh, my friends, sin is a great evil ; and it is as deceitful as it is 
great. It beguiles the soul it ruins. It is like those diseases 
which put the patient asleep, so that he slumbers into the very 
grave ; or those which cause him to indulge fond hopes of life, up to 
the moment death throws his unerring dart. It deceives in regard 
to a man's particular acts, and in regard to his whole moral state; 
unforgiven and un sanctified, because standing aloof from Christ, 
lie nevertheless, from the delusive nature of that very sin, which 
makes Christ necessary to him, cries to himself "Peace, peace" 
when there is no i^eace. His soul is at ease ; he lives in secu- 
rity. Sin is within and without him, everywhere. Tie was born 
in sin ; he lives in sin ; he lives in a sinful world. As the glory 
of God is seen in the heavens, so the sin of man upon the earth, 
one as visible as the other ; yet strange to say, by some mysteri- 
ous process, while it taints his nature, mars his happiness, and 
puts upon him the visible plague-spot of death : it so soothes his 
fears and drugs his vigilance that he wakes not up to his danger. 
Revelation, as well as nature, sounds the alarm, but still the sleep- 
er sleeps on. Yea, God's good Spirit knocks often loudly at the 
door, but his slumber is not broken. It may even be, that it is 
the hour and power of darkness; and while the Saviour is ago- 
nizing in the Garden, or falling into the hands of the violent, or 
hanging in torture upon the cross — while he is thus suffering, 



204: THE DECEITFTTLNESS OF SIN. 

the just for the unjust — made sin for us that we may be made the 
righteousness of God in him — it may be, that it is in the midst of 
all this, that the man " slumbers on and takes his rest" He sees 
not the significance of all the suffering, and sorrow, and death 
that are poured on the Saviour of the world. He cannot ap- 
preciate the meaning of this manifestation of God in the flesh. 
He beholds the powers of heaven moved — all the attributes of 
God put forth in the wonderful displays, such as amaze the angels, 
all to stay the plague of death — to abolish sin and bring in ever- 
lasting righteousness ; yet, he perceives not the magnitude of sin, 
he fails to see its malignity, and he virtually says, by life, if not 
by lip, " Tush, God doth not regard it." 

Brethren, as at the beginning so now at the end, let me testify, 
that the man who is in this condition knows not himself, or his 
God. The light of neither the Law nor the Gospel has shined 
into him. He knows not what manner of man he is, what are 
his true needs, and who alone can supply them. He misinter- 
prets human life, its moral state, its eternal tendencies, and its 
inevitable results, also, unless the grace of God in Christ be in- 
terposed. The whole theory, according to which he lives, and 
moves, and has his being, is an error; and all because of " the de- 
ceitfulness of sin." 



THE DECEITFITLNESS OF SIN. 

SECOND SERMON, 



HEBREWS III : 13. 



— Exhort one another daily while it is called to-day ; lest any of you be 
hardened through the deceitf ulness of sin. 

Sin is essential evil and perverts the whole man. It kills the 
body, corrupts the passions, and beguiles the intellect. This last 
property, its power of deceiving, is specially brought before us 
in the text. The fact that it causes misapprehension and mistake 
cannot be doubted. It is taught every man by the experience of 
his own bosom and by observation of those about him. It is to 
be read in every human record, inspired and uninspired alike. 
Is misery found wherever there is sin ? So also is delusion. Of 
that great Upas tree of evil which overshadows and curses our 
earth, sin is the root, deceit and error constitute the stem and 
branches, and the fruit is death, — bodily, spiritual, eternal. 

But passing over, without further remark, the fact of the de- 
ceitfulness of sin ; let us look, for a short space, at some few of the 
many devices by which sin beguiles the souls of men. 

1. One of the most obvious ways in which it works this mis- 
chief is, by diverting the attention from that to which it ought to 
be directed. Man's power of attention is limited : it cannot be 
directed to all things at the same time : it must take them in suc- 
cession. Neither should it bestow itself equally upon all things, 
but graduate its time and earnestness according to circumstance. 
Of this feature of our constitution sin, taking advantage, so fills 
the mind with other things, that no room is left for the things of 
religion. A man is thus made to forget God, by the simple ob- 
trusion of other things upon his attention. It matters not very 
much of what particular nature these things may be. They may 
be pursuits and occupations, evil in themselves. The heart may 
be overcharged with the surfeitings of positive vice, and hurried 
along by the strong impulse of passion, so that there is no place or 

205 



20 G THE DECEITFULNESS OF SIN. 

opportunity for conscience to throw in a word of solemn warning, 
or, if its admonitions are heard, it is so indistinctly, that they are 
almost immediately forgotten. And where the mind is not kept 
away from God by open immoralities such as these, it may still 
be held in estrangement from him by the ordinary, and, in itself, 
allowable business of life. A man immersed in business may 
lead as godless a life, as he that is absorbed and sensualized by 
vicious pleasures. And to the great enemy of souls, it makes 
little difference which, provided only it is certain ; even as to the 
soul itself, when it comes to the end of life and discovers how 
fatally it has been cheated, it matters not whether the delusion 
was carried on by the lighter indulgences of pleasure, or the 
graver pursuits of farming, merchandise, or professional engage- 
ment. In either case a soul is lost; what matters it, therefore, 
to the soul, by what path it went down to the regions of de- 
spair ? 

Men often seek to excuse themselves for the present, on the 
ground that they are too much occupied with the calls of business 
to attend to the claims of God. Are the times prosperous ? the com- 
petition and hurry of its active operations call for all their energies 
and all their time : they must wait till the pressure of business slack- 
ens somewhat. Are the times adverse and hard? then they are 
perplexed with anxiety and fear: they are so occupied in taking 
thought for the secular things of to-morrow, that they have no heart 
for their duties to God to-day. I say they so excuse themselves ; 
certainly in thought, perhaps in words. But, brethren, when 
they are summoned to appear at the bar of divine justice, can we 
think such excuses appear valid, even to themselves? Oh, no : 
they will feel such excuses to constitute their very condemnation. 
The question then asked will be, not what thrust religion out of 
the mind, but was God actually forgotten ? The plea of lawful 
business, of honest trade, of the engagements of science, even, if 
you can suppose it, of the labours of philanthropy, must go for 
nothing, absolutely nothing. Who has assigned us our lot here ? 
Who has prescribed to us our duties ? Who has determined and 
marked out for us the proper business of life? We are here 
by God's appointment, not our own. We are neither our own 
makers, nor masters. It is God who has sent us into this world, 
who sustains us in it, who will take us hence, and who claims the 
right, here and elsewhere, of telling us what we should do, how 



THE DECEITFULNESS OF SIN. 207 

our time should be occupied, arid what is the accormt we must 
render on the day of judgment. But has he anywhere said, that 
we may busy ourselves in worldly pursuits to the forgetting of 
him, and of the errand on which he has sent us ? Has he notj 
on the contrary, expressly required, that we seek first the king- 
dom of God and his righteousness ? Dear brethren, when God 
placed us here, he knew beforehand all the engagements of hu- 
man life, in its every form, and how urgent the claims of business 
would often appear, justifying, to a superficial view, an entire 
postponement of religion for a long time together : yet it was in 
full view of all these difficulties that he laid down the principle 
just mentioned, and has required us to subordinate every thing to 
the salvation of the soul, asking that most weighty and ever-to- 
be-remembered question, " What will it profit a man if he gain 
the whole world and lose his own soul f " 

Brethren, are any of us at this moment so overcome by the 
deceitfulness of sin, that we can plunge into pleasure or business, 
to the forgetting of God, and the habitually withholding from 
him of that supreme love and reverence which are his due ; and 
that too, while conscious that life is wearing away apace, that it 
is appointed unto all men once to die, and after death comes the 
judgment? Let us remember that delusion is entirely compat- 
ible with guilt, the most fearful guilt. This calm forgetfulness 
of him who dispenses eternal life and eternal death is, in large 
part, our own work. We have consciously allowed the current 
of secular and sensuous life to hurry us along, and when rebuked 
for this by God's Word without, or his monitor within, have 
sought out excuses, and by these — mere pretexts, flimsy, sophis- 
tical, and essentially impious, we have justified ourselves : and 
thereby invited and brought upon ourselves this moral sleep — 
this spiritual lethargy, the sure precursor, unless God's grace be 
interposed, of eternal death. Our blood, therefore, is upon our 
own souls. I call these excuses flimsy : such they are : they 
will not bear examination. Only let the question be asked, for 
what end this world is made the habitation of the successive gen- 
erations of men, and the folly of these excuses becomes immedi- 
ately apparent. God himself declares in his Word and by his 
works, that it is only that they may prepare themselves for 
another. This world was meant to be only a nursery for the 
garden of the Lord in heaven ; a school of preparation for the 



208 THE DECEITFULNESS OF SEST. 

higher life and more advanced condition of eternity. From this 
it follows, that the proper and prime business of life is, not what 
men ordinarily call business ; that is only something incidental 
to it : The first great object of life should be the salvation of 
the soul. Religion is our business, and he who allows anything 
to interfere with that, is as unreasonable as he who should spend 
all his means, designed for the building of his house, in adorning 
the scaffolding, by the aid of which it was to have been erected. 
He is the victim of delusion. He is a sad example of the man- 
ner in which sin deceives by misdirecting the attention. 

2. Sin deceives also by the false and captivating colours in 
which it decks out things forbidden. The power of the serpent, 
whether fabulous or real, to charm to destruction by the pleasing 
sights which it presents, is but an imperfect illustration of the 
power of sin. Every man may read in his own history confir- 
mations of the remark. Oh, how fair and promising once seemed 
many things which sad experience has proved to be but lying 
vanities ! Their beauty was not their own. They wore a mask. 
They were but whited sepulchres. 

It is no very uncommon thing for certain visions and appear- 
ances to pass before the mind, under the influence of disease, 
which wear all the lineaments of persons and things with which 
we are familiar, and yet possess no reality whatever. But not to 
take so violent a case for illustration ; let us simply reflect how 
depression or hilarity of animal spirits affects all our views of 
things. The one will hang the brightest heaven with mourning ; 
the other will shed an air of cheerfulness over the deepest gloom. 
Now it is somewhat in this way that sin deludes. It causes 
things to appear in unreal colours. It does with us somewhat as 
it did with the Saviour, when, with the assistant agency of the 
great fallen spirit, it spread before him the kingdoms of this 
world and all the glory of them, and called upon him, as the 
price of their possession, to fall down and worship him. Doubt- 
less the sight was a most gorgeous one. Here was concentred, 
in appearance, every conceivable earthly element of beauty and 
grandeur, of honour and pleasure and profit, that could be pre- 
sented for the acceptance of the natural man — to flesh and blood 
a most enticing bait! So far as possible without sin, doubtless, 
the inferior part of Christ's human nature made report to the 
higher of the goodliness of the prospect and of the value of the 



THE DECEITFULNESS OF SIN". 209 

prize, exaggerated far beyond the troth. Earthly things wore the 
air of eternal substance, not temporal vanities. As it is with the 
clouds of heaven at a bright summer sunset, nothing met the eye 
but magnificence and splendour, mountains and hills, cities and 
castles, and towers of molten gold and silver. The mere exter- 
nal sense could not perceive that the glory was not in these clouds, 
but in the rays of a setting sun, which would soon leave them, 
though now so bright and dazzling, a mere mass of gloom — a pall 
to cover the earth withal. Now in this temptation, Christ par- 
took of our lot, was made like unto his brethren. Sin is continu- 
ally doing with us as it did with him, so far as trying its delu- 
sive arts is concerned ; and so specious are its representations of 
things, that if we lean on our natural understanding merely, if we 
do not distrust, so to say, our own senses, and inquire what reason, 
enlightened by revelation and the spirit of God says, we shall 
most certainly be deceived to our eternal ruin. We shall virtually 
bow down and worship the creature, and thereby forfeit the pro- 
tection of the infinite Creator. He that is wise, therefore, will 
not judge according to appearance — the present, sensuous aspect 
of things. He will remember that Satan often personates an an- 
gel of light, and that the world with its treasures, and pleasures, 
and prizes, is frequently made to appear, by the sin that dwelleth 
in us, not as it really is, but rather as objects appear through a 
magic lantern ! 

3. A third way, in which sin deceives, is by making us miscal- 
culate time. What is our life? I do not ask, what it appears ; 
but what it is: what it is, not in the judgment of fallible beings, 
but of Him who sees the end from the beginning, and w T ho can- 
not err ? Many answers are given in the Bible. It is compared 
to a " watch in the night" to a " tale that is told" to a " vapour 
which appear eth for a little time, anal then vanisheth away" to 
a " race that is run" to a " battle that is fought" to the " labour 
of the day" to the dimensions of a " span." Such are a few 
of the brief and transitory things, to which inspiration compares 
the time allowed us in this w r orld. Yet, notwithstanding, may I 
not with all confidence ask every person in this assembly, whether 
his own feelings have not often virtually given the lie to these 
statements? Let him recall, at least, his youthful thoughts upon 
this subject, and he will be constrained to admit, that however 
it may be with him now, the time was, when a year appeared an 
14 



210 THE DECEITFULNESS OF SIN. 

age. It seems to be one of the delusions of our fallen nature, 
that in early life, at least, we entirely err in the measurement of 
time. Tell a child, that supposing him to live to threescore years 
and ten, still his life would be very brief; and what will he think ? 
Is he not prepared to receive the statement with utter skepticism % 
Is he not predisposed to disbelieve you? Even supposing he is 
docile in temper and feels a reverence for God's word, and you 
tell him what it testifies on the subject, and he even expresses his 
assent to it all ; still is he not conscious of a fearful want of coinci- 
dence between the divine testimony and the inward conviction of 
his heart ? Yes ; and is he not tempted to procrastinate attention 
to the care of his soul, by this secret persuasion 1 In opposition 
to his better judgment, sin still whispers to his soul : " Soul, thou 
hast much good laid up in store for many years, for a prolonged 
life, for a great extent of time ; take thine ease, eat, drink, and 
be merry" Perhaps, indeed, this temptation is incident to man 
as an unformed and unfinished being, needing to be improved by 
habit ; but still the sin, which is in our nature, falls in with it, and 
gives it tenfold force by stopping our ears against the testimony 
of God's word and human experience. By reason of our love of the 
world and our distaste for spiritual things, what the inexperience 
of youth suggests, we are quite ready to believe, and accordingly, 
too often, do believe. "We persuade ourselves that life is not only 
long, but long enough, and to spare. This error having taken pos- 
session of us, we postpone in early life that which should be the 
business of our whole ; we put off to a future period, what God 
calls us to attend to now. At the same time, we persuade our- 
selves that, if our case were like that of the convict under sentence 
of death, whom a few short days must inevitably bring forth upon 
the scaffold, there to meet his doom, our conduct would be dif- 
ferent : we should address ourselves promptly to the work of pre- 
paring to meet our God. Not a day, not a moment should be 
be lost. We should "seek first, the kingdom of God," nor allow 
anything whatever to interpose between us and it. But this, 
through our inexperience of life, and the strength of earthly de- 
sires, we are indisposed to think is at all like our case. Our time 
is measured by years, not as his, by days. Seasons have to roll 
round for us ; yea, as we confidently hope, many summers and 
winters, and each how long ! What room, what scope, does not 
each one of them aif ord for great performances ! What cannot the 



THE DECEITFULNESS OF SIN. 211 

energy, of which youth is conscious, achieve in a very fraction of 
the Ions: duration which stretches out before it ! Thus does sin 
deceive the young. To say nothing of the iineertainty of life, 
they are in error in regard to the length of it. God says it is but 
a span long: they fancy it almost endless, and, under this delu- 
sion, wrong themselves of eternal life. 

But here every one at all advanced in years will be ready to 
say, on the authority of his own experience, that this delusion 
belongs exclusively to the young, and that as men come forward 
in life, they get undeceived. And it is true, that by the time we 
have reached, say our fortieth or fiftieth year, we almost infalli- 
bly begin to take another view of this particular point. Having 
ascended the summit of the hill, when we look back upon the way 
we have travelled, and forward to the end, the whole apparent 
distance is very much diminished. A half-a-dozen years appear 
but a small matter. Whereas, to our hearts, rilled with the curi- 
osity, and eagerness, and impatience of youth, a few weeks seem- 
ed a long time, as many years now appear but a hand-breadth. 
This fact cannot be doubted; and it is plain, therefore, that time 
would cure this delusion and remedy the evils it produced, were 
there not another principle at work all the time, and alongside 
this, which, just as fast as men's eyes are opened to the true meas- 
urement of time, prevents them from profiting by their newly 
acquired light. I refer to the hardening process of sin, the last 
property I shall mention, by which it beguiles us of Heaven. 

4. This property, which is specially named in the text, arises 
from our being creatures of habit. By the law of habit, the do- 
ing of a thing once, makes it easier to do it again, and creates an 
inclination towards the repetition of the act; and this increase 
of facility in, and tendency towards, such acts seems to have no 
limit. At least it may go on without interruption or suspension, 
till the soul is more fixed in its ways, than the planets in their 
orbits. The common saying, that habit is a second nature, is not 
a bit too strong. Our permanent nature is made by habit — form- 
ed by ourselves. That which we receive from God is plastic, 
capable of being moulded through nature and grace, under this 
law, into very diverse forms. If we make use of no power but 
our own, we shall be moulded into forms — the eternal forms of 
evil. If we seek assistance from on high, we shall be shaped into 
as enduring forms of good. In either case there is a becoming 



212 THE DECEITFULNESS OF SIN". 

rigid and unalterable; though for obvious reasons, we do not, in 
one of the eases, apply the term u hardening." But on the other 
hand, it is throughout and entirely applicable to him, whom habit 
is continuing in sin. That indeed is a hardening of a most fear- 
ful kind. "Whilst it imparts rigidness to his state, it infuses no 
sweetness into his soul, it introduces no concord among the prin- 
ciples of his fallen and disorganized nature, it inspires no frank 
and fearless liberty to his spirit. Some of these principles may 
indeed be overborne, and for a time put out of sight, by others, 
but their evil action is not reversed or destroyed. Conscience 
may be drugged and put to sleep, but it is not annihilated. And 
while it exists — and that must be as long as the man exists — it is 
and must be essentially opposed to the inferior powers of our na- 
ture which have usurped its rightful authority, and must main- 
tain an incessant warfare within, incompatible with happiness. 
And as this process, while it is going on, makes a man's state un- 
happy, so, when completed, it makes it unalterable. It places a 
man virtually in the condition of a convict in a dungeon, mana- 
cled and fettered, who would fain escape, but cannot. His reason 
tells him that escape is infinitely desirable, for if he remain where 
he is, the executioner will soon be with him, to do his dreadful 
work. Yet he cannot stir : he can scarce move a finger. He is 
loaded with chains which no power of his can break, no ingenu- 
ity shake off. Nothing is left him but to sit there in the damp- 
ness and darkness of his cell, in a state of mental misery, infi- 
nitely worse than all his external discomfort and gloom. Like 
this is the condition of him whom a habit of sin, leaving him 
reason, has bereft of moral feeling. Become perhaps, now stricken 
in years, he sees and feels the brevity of human life, and the near- 
ness of eternity. "Prepare to meet thy God" is the solemn 
warning of conscience; and he can no longer parry the admo- 
nition by that delusion of his youth, that life is long. He would 
fain rise and shake himself from the godless influences of years 
gone by, but he tinds himself held down to the earth by strong 
and ponderous chains. There is a weakness in his will, he finds, 
of which he was not conscious before. There is a power in his 
passions which has been hidden from him to this moment. 
"Worldly matters he can attend to with as much ability as ever: 
perhaps his facility in these tilings continues to increase: his rel- 
ish for them certainly does increase. But when he would apply 



THE DECEITFULNESS OF SIN. 213 

himself to the things of God, he finds himself shorn of his 
strength. In regard to religion, a moral paralysis has come over 
him. To his own amazement, perhaps, he discovers that he is 
almost, if not altogether, " past feeling." Once it was not so. 
The time was when the mention of these awoke a responsive 
chord in his bosom ; although it may have gone no further. Now 
they have very little more significance or interest for him, than 
sounds for the deaf, or colours for the blind. The man is 
hardened. 

This fearful result is said to be brought about by the deceit/ id- 
ness of sin. In this it is implied, that however plain and pal- 
pable the issue, the process, by which it is reached, is stealthy and 
obscure. Yes, it is gradual, insensible, silent, to a degree that 
largely escapes observation. Notice the manner in which the 
spider endeavours to secure the unwary insect, which has fallen 
into its w T eb, and you have a pretty accurate representation of the 
process. One attenuated thread after another is woven round it, 
each easily broken, each in itself too trifling to be regarded or 
felt, but all, in their united strength, beyond its ability to break. 
There the victim lies, making mighty efforts to escape, but more 
and more hopelessly, each successive moment. Thus it is, that 
sinful habit insensibly weaves around us its meshes. Every day, 
ever} 7 hour; what we do, what we leave undone ; what we forget, 
what we remember; all contribute their share. Habit is not a 
thing of intermittance. It does not acquire strength and domin- 
ion by long strides at long intervals. It is going on continually. 
It flows in a smooth and steady current. So glassy and unruf- 
fled often is the surface of the waters, that we are hardly con- 
scious of the progress we are making, till we are perhaps waked 
up suddenly to a sense of our condition, by discovering that we are 
approaching the verge of some fearful fall, w T hile the power to 
check ourselves is fast waning away, if it be not already gone 
forever. We see then that the hardening process of sin, like 
every other it practices upon us, is most deceitful. 

Let us, then, distinctly bear in mind, that sin is not only evil 
in itself, and that its wages is death, but that it is insidious to 
the last degree. Out of the many ways in which it beguiles, I 
have named but four. It diverts our attention from the objects, 
which ought chiefly to engross us ; it paints the world in colours 
infinitely more glorious than belong to it ; it prompts us to mis- 



214: THE DECEITFULNESS OF SEST. 

calculate the true length of human life as spanned by years ; and 
it steals from us the power, with which God has endowed us, of 
choosing, with his assistance, between life and death, blessing 
and cursing. 

And now in conclusion, why is this subject presented to our 
minds in Holy Writ ? Where is the use, it may be asked, of 
apprising us of the deceitfulness of sin ? Are we not sinful 
creatures? Is not this delusive principle woven into the consti- 
tution of our nature ? And if so, what can we do ? Why not 
leave us alone in our ignorance? It is freely confessed, it would 
be useless to speak of the deceitfulness of sin, and to describe 
the modes, in which it carries on its deceptive work, and to ex- 
hort men to be on their guard against it ; if man were left to 
his own help merely. But this is not the case. And the object 
of the exhortation, therefore, is to lead ns to look to the Lord for 
help. He that walks in the ways of his own heart, must go 
astray ; he that trusts to his own wisdom must be deluded ; he 
that leans upon the staff of his own strength must fail and fall ; 
he that undertakes to pass through life without God, his favour, 
guidance and help in Christ Jesus, our Lord, will assuredly bring 
life to an unhappy issue. This is the testimony of God, of God's 
people; and, in many cases, of God's enemies also. But with his 
wisdom to direct and his power to sustain, we can do all things, 
and shall be as safely led through life as the Israelites were con- 
ducted to the land of promise, in spite of all the obstacles in 
their way. Seas, and rivers, and deserts, and hosts of enemies 
may oppose themselves to us, but a way will be opened for us 
through them all. If God be for us, who can be against us ? Hav- 
ing faith, we shall be kept by the power and wisdom of God, 
unto salvation. 

The exhortation, then, is to every man, to walk by faith, and not 
by sight; to consult not his own heart which is sinful and deceit- 
ful ; nor the world, which, as composed of creatures like ourselves, 
must also be sinful and deceitful; but the simple Avord of the liv- 
ing God. The exhortation is, to reject every suggestion however 
plausible, to resist every persuasion however earnest, which has 
not the clear sanction of high Heaven. The exhortation above 
all is, to look directly to God for light and aid in the study of 
his word, in the application of his truth, in the avoiding of error, 
in the resisting of temptation, in the doing of the Christian's duty, 



THE DECEITFTTLNESS OF SIN. 215 

and enjoying the Christian's privileges. And while each man 
thus sees to the interests of his own soul, knowing that every 
one must bear his own burden ; let ns exhort one another and 
encourage one another to lay hold on eternal life. Remember- 
ing that the night cometh, let us do so now, while it is called to- 
day. Promptness, vigilance, perseverance, mutual counsel and 
mutual prayer are necessary for us, if we would do our duty to 
ourselves or others, if we would not be led astray, and hardened 
through the deceitfulness of sin. 



THE REIGN OF THE SAINTS ON THE 
EARTH. 



Revelation v : 10. 
— And we shall reign on the earth. 

These words belong to the record of one of the visions, which 
were granted to the Apostle John in Patmos. In this vision the 
four and twenty elders, representatives of the Universal Church 
of God, offer worship to the Lamb in the midst of the throne. 
Their ascriptions of praise and thanksgiving are based on the 
fact, that he hath " redeemed them by his blood" and hath 
" made them Icings and 'priests unto God." To this is added, by 
these representative elders, " and we shall reign on the earth" 
They are aware that the consummation and eternity of glory and 
bliss are, indeed, reserved for heaven : still glory and bliss shall 
one day, they are persuaded, be their portion, in measured degree, 
also here upon the earth ; and for this lesser, as well as for the 
greater blessing, they would laud and magnify God's gracious 
and holy name. 

1. The fact that the Church of God will eventually triumph 
over every obstacle, and that all its members will partake in the 
joys of its bloodless victory, is as certain as any thing in revela- 
tion. 

According to heathen mythology, Astrsea, the daughter of 
supreme power and law, and therefore the protector and benefac- 
tor of men, dwelt with them, during the golden age, in free 
and familiar association. On the introduction of the silver age 
which followed, she ceased such friendly intercourse, and made 
her abode chiefly among the lonely mountains; and though she 
occasionally still visited the abodes of men, it was only amid the 
shades of evening when she could not be seen. But when the 
brazen age began, she fled to heaven, to return no more. Such 
is the classic myth ; and well does it display the hopelessness, in 
which heathen fable finds and leaves the human race. Put we 



THE REIGN OF THE SAINTS ON THE EARTH. 217 

have the fact, not the fable ; and the fact, thank God, is far more 
cheering than the fable. 'Tis true the golden age has passed 
away, and the silver age has come, and, worse than that, the bra- 
zen and the iron age. It is true also, that because the fine gold 
has become dim and the pure gold adulterated, a curse has fallen 
on our world, and the divine favour has been in a measure with- 
drawn. But still, not wholly. Though in a measure God has 
turned away his face from us, yet, with loving kindness and 
tender mercy is he gathering us again to himself. The origin 
and history of the Church of God and Christ are proof. Imme- 
diately on the occurrence of the fall, the Church was founded : 
the event was not postponed a day ; and it was founded in prom- 
ise — gracious promise. Without this it could not have existed : 
religion would have been impossible : in the darkness of despair 
it cannot exist : it must have the light of hope to live in. It is 
born into light, the emblem of God's favour, and into air, the 
emblem of his purity. Immediately after the disastrous and 
midnight eclipse which the introduction of sin occasioned, the 
dawn of a better day began. And not only was there a begin- 
ning, but there was, with it, the assurance of a continuance 
and a happy consummation. "It shall bruise thy head : " with 
these words, life and hope returned to our world, and by them 
and their development has the Church of God been sustained to 
this hour, going on its way, faint but pursuing, toiling but ever 
progressing ; better understanding, as she advances, her own glo- 
rious destiny, and more full of alacrity to accomplish it. 

Nor is it without reason she thus grows more confident. One 
word, indeed, from God is enough : heaven and earth shall pass 
away, but not one jot or tittle of his declarations. But we have 
his word renewed to us at sundry times and divers manners, in 
the strongest tones of assurance and encouragement. The verv 
language of the promise first given in Paradise has been repeat- 
ed to us by an inspired Apostle : " The God of peace shall bruise 
Satan under your feet shortly." And does not the same Apostle 
tell us that " for this purpose the Son of God was manifested, 
that he might destroy the works of the devil; " and that he " was 
made partaker of flesh and blood that through death he might 
destroy him, that had the power of death, that is, the devil, and 
deliver them, who, through fear of death, were all their lifetime 
subject to bondage; " and that he actually accomplished the purpose 



218 THE REIGN OF THE SAINTS ON THE EARTH. 

in all its initial steps, " spoiling principalities and powers and 
making a show of them openly, triumphing over them in his 
cross " ? Did not the forerunner of onr Lord announce his king- 
dom ? Did not onr Lord himself found it and " say that he was a 
king" f Did not his Apostles and disciples preach his kingdom 
to every nation under heaven ? Is not that kingdom still exist- 
ing before our eyes, the one living line of light in earthly history, 
the one central point of light in human destiny ? Did not Daniel, 
the prophet, five or six hundred years before the birth of Christ, 
see this kingdom in vision as a " stone that smote the image and he- 
came a great mountain, and fill the whole earth " ? Did not 
Isaiah also predict of Christ, eight hundred years before that 
event, that "of the increase of his kingdom and peace there 
should he no end, to establish it with judgment and justice thence- 
forth even for ever " f Nearly a hundred years after the nativity, 
did not the Apostle John, moved by the Holy Ghost, and carried 
up to the very height of prophetic vision and ecstasy, behold " an 
angel come down from heaven, having the hey of the hottomless 
pit, and a great chain in his hand, and lay hold on the great 
dragon, that old serpent, which is the devil and Satan, and hind 
him a thousand years, and cast him, into the hottomless pit, and 
shut him up and set a seal upon him, that he should deceive the 
nations no more, till the thousand years should he fulfilled " f 
And though Satan was to be loosed again, according to the vision, 
did not the Apostle see, that it was only "for a little season," in 
which the strife between truth and error, righteousness and sin, 
would be brought to a final issue, and Satan, and death, and hell 
cast into the lake of fire, never more to disturb the quiet of God's 
government, or mar the peace of God's people, or bring misery 
on God's creatures. 

This cheering, sublime idea, that Christianity, in its inward 
power and outward manifestations, is destined thus to go on ex- 
panding and intensifying, in all its blessed effects, to the end of 
the world, is entertained as indubitably true by all classes of 
Christians (though perhaps few realize it and profit by it as they 
should). It is, indeed, almost an instinctive belief with all those 
who have received even the rudiments of revealed religion. 
Taking our ideas of the character and attributes of God from the 
Bible, and not from our weak reason, our corrupt passions, or our 
guilty fears ; believing that while there are various other perfec- 



THE REIGN OF THE SAINTS ON THE EARTH. 219 

tions in the Godhead, there is special significance in the statement 
that " God is love ; " reading, as we do, that all things as made 
by him were very good, and that anything evil is purely the crea- 
ture's work ; above all, told as we are, that when the creature had 
destroyed himself, help was put on one mighty to save — one as 
tender and compassionate and comprehensive in his love, as he ex- 
celled in power — with such preparation of mind as these general 
statements impart, how can we doubt that God will bring the 
history of our world to a glorious and happy close ? There would 
seem to be no absolute need of specific assurance on the subject. 
On the general principles just mentioned, a Christian mind spon- 
taneously looks for it. As we have seen, the heathen mind, at 
least comparatively speaking, did not — could not. Beholding 
individual life extinguished in the grave, and with it all the 
glories and excellences of this world, and seeing but little light 
beyond, how could it be otherwise with it ? But we, thank God, 
are not as they. We are not in such darkness in regard to the 
divinity. We have, besides the word, the inherited assurance of 
eighteen centuries, that we live under a dispensation of mercy, 
and that God is very pitiful towards us, even as a father pitieth 
his children ; and therefore do not find any obstacle in the way 
of believing that the truth has gone forth conquering and to 
conquer, and that righteousness, and, with it, the authority of 
God, and the love of the Saviour, and the mind of the Spirit, will 
one day reach an undisputed ascendency all over our globe. But 
in addition to this, as we might show if time allowed, we have, 
and can never be sufficiently thankful that we have, reiterated 
assurances, in the word and oath of God, that the kingdoms of 
this world shall become the kingdoms of our Lord and his Christ, 
and that his saints shall reign on the earth. 

Nor can I stop here in anything like adequate acknowledg- 
ments to God for his goodness to us in this particular. Surely 
our age is favoured with an assurance, additional to those men- 
tioned, vouchsafed to no other. Not only is the coming of the 
Lord commended strongly to our faith and hope, is it not almost 
a matter of sight? The day is dawning upon our eyes. No 
longer is Christian truth the isolated handful of leaven, just de- 
posited in the meal, or the grain of mustard seed, just dropped 
into the ground : the leaven has reached the outermost portions 
of the mass, the seed has grown to a great tree. The "stone" 



220 THE REIGN OF THE SAINTS ON THE EARTH. 

that smote the image of secular power and worldly idolatry, is 
become a great mountain, fast filling the whole earth. 

Let us pause a moment. It is well at times, with the chas- 
tised and disciplined king of Babylon to show and to contem- 
plate the signs and wonders, which the high God hath wrought 
toward us ; how great are his signs, and how mighty are his 
wonders, and that " his kingdom is an everlasting kingdom, and 
his dominion from generation to generation." Yea, more than 
that : that his kingdom is not only destined to stand, to endure, 
but to grow and increase, till there is no more room for enlarge- 
ment. !N"ow are we not permitted in our day to behold the begin- 
ning of this glorious and happy end 1 Do we not discover the 
indications of a rapid approximation to this very state of things ? 
At least, do we not clearly see the initial and preparatory steps 
taken — the means and appliances collected and prepared towards 
this joyous consummation % The temple is not indeed raised to 
the topstone, but the drafts are all made, the foundation has 
been laid, the walls are going up, the materials for the com- 
pletion are all strewed around, hewed and chiselled and ready 
at hand, and all the workmen are inspired with new spirit and 
life and industry ; while the heavens above seem every way 
propitious toward the enterprise. Do I speak in a figure f I 
state also a fact. Judge ye what I say. Every civilized nation 
this moment on the earth is in possession of Christianity, in 
one degree or another. Christianity made them civilized ; for 
though in some cases, in a measure, civilized before its intro- 
duction, alas, what a civilization ! how false and how impure ! 
And when the savage hordes of the North — Scandinavia and 
Tartary — came down upon cultivated Europe, sweeping before 
them, like a flood, the achievements and institutions of art and 
science, what had become of the world, if Christianity had not 
been at hand to take these wild children of nature under its 
tuition, to exorcise from them the spirit of blood and carnage, 
and to clothe them, and give them a right mind ? The nations 
of Europe, and those which have sprung from them, or, we may 
even say, been conquered by them, owe every thing which does 
true honor to humanity among them, to the religion of Jesus. 
That religion holds them in possession. It has no other religion 
as a rival. It may exercise its influence weakly or strongly, 
wisely or wickedly, with or without foreign admixture ; but in 



THE REIGN OF THE SAINTS ON THE EARTH. 221 

any case, man as a religions animal, looks to it, and is guided by 
it. But the silver and the gold, the knowledge and the power 
of the world are in the hands of these nations. The resources of 
a few semi-barbarous nations are in comparison so insignificant, 
they need not be accounted of. And if in the hands of these 
nations, then they are in the hands of the Church. Now think 
how significant this fact. When we see an altar erected, the 
wood split and piled upon it, the victim tied and standing by, 
the knife sharpened and ready, we believe a sacrifice is about to 
be offered. And so is it here. All things seem prepared for 
the oblation and consecration of the world to the honor and wor- 
ship of him w T ho made and redeemed it. Providence — a gracious 
providence, hath made all things ready. The Church has only to 
rise in the might which God hath given, and which he renews 
day by day to the prayer of faith, and take the knife — " the knife 
of the word" as Chrysostom calls it, — styled in Scripture the 
" sword of the Spirit," and offer the victim ; willing on the part 
of man, acceptable on the part of God ; yea, more acceptable 
than the cattle on a thousand hills. The means are all at com- 
mand. They abound in Christian countries, and they abound 
most where religion is the purest. Wealth, which constitutes 
the electric chain, through which light and impulse of all kinds 
are now imparted in all the operations of men, abounds specially 
among these nations ; but knowledge and benevolent enter- 
prise, much more still. And are there not signs daily multiply- 
ing that these means are about to be put in full requisition and 
applied to their proper, because highest, end and purpose? 
Hearts are expanding ; hands are opening. Men are ready to 
give and to go. There is a beautiful division of labour among 
them — a division in labour, but a unity of spirit. Some are ready 
to go, to expatriate themselves for life, assured of a home in the 
better country, and anxious to secure its blessing for their fellow 
men. Their language is, " Here am I, send me." Others can- 
not go, but they can give, and are ready to give even of self-de- 
nial ; and their language to God is, " The silver and the gold are 
properly thine. We give cheerfully. There is, w T e are aware, 
that giveth and yet inereaseth, and there is that withholdeth 
more than is meet and it tendeth to poverty." And again there 
are those who, it may be, can neither give nor go, and yet they 
take a part in this heavenly work. And they take it cheer- 



222 THE REIGN OF THE SAINTS ON THE EARTH. 

fully. Nay, it is heart-work with them, and cannot be readily 
restrained, and it is effectual work, mighty through God. They 
can stand upon the beach, as the messengers of peace sail away, 
and bid them God-speed, and invoke Heaven's blessing on them. ; 
and afterward, as they wend their way homeward from the part- 
ing, they can bear them still on their hearts, making supplication 
for them at the stated morning and evening sacrifice, both pri- 
vate and domestic, and ofttimes throughout the day also, in those 
silent ejaculations of the true Christian heart, which, though 
they reach not human hearing, enter into the ears of the Lord of 
hosts. Yes, they can pray, for those who go and those who give. 
They can do that which Paul counted the greatest favour, which 
the Christians, to whom he wrote, could bestow upon him : they 
can pray without ceasing that the word of the Lord may run, 
have free course and be glorified in salvation of all the ends of 
the earth. 

I have spoken, for the most part, of means, instrumentalities 
and preparations, but we have before us something more than 
these: The work has begun' and the old maxim was, "That 
which is begun is half done." It is true this work was begun 
eighteen centuries ago — gloriously begun, and that it has been 
advancing ever since ; but things are now ready for a resumption 
of the work with new vigor and wider success; for a ^com- 
mencement, for the beginning of the end. Nay, as I have said, 
this recommencement has been made. The number of recruits 
for this holy warfare has been multiplied ; the liberality of the 
Church increased ; and the incense of prayer has been ascending 
up, in volumes of sweeter odour, and greater power, and more 
acceptance before the mercy-seat of LLeaven. And when we look 
upon the field, we see, though the harvest is by no means gath- 
ered in, yet much work has been already done. Much ground 
has been broken up, and some seed has been sown. All the 
nations nearly have been visited, if not penetrated. To all the 
semi-civilized has the missionary come, and to nearly all the 
savage. If sufficiently advanced in culture and knowledge to 
possess a language reduced to writing, the missionaries have 
translated the Scriptures into that language ; if too rude and 
barbarous for this, the missionaries have performed the work for 
them, and then given them the records of the word of God 
therein. In this way, at this moment, nineteen twentieths of 



THE REIGN OF THE SAINTS ON THE EARTH. 223 

the heathen and Mahometan world, if capable of reading, might 
read in their own tongues, in which they were born, the wonder- 
ful works of God. To this should be added, that the nations, yet 
unchristianized, cannot look down with contempt upon those who 
bring the Gospel to their doors. The heathen gentiles of old, 
despised the Jew as politically weak, as mentally narrow, and as 
socially bigoted and exclusive. As the Jew thought nothing 
good could come out of Nazareth, the Roman could not believe 
that anything true could come out of Judea. The first mission- 
aries of the cross, therefore, were everywhere clogged and hin- 
dered by the universal prejudice against them as a contemptible 
people. Nothing but the miracles which they WTought, combin- 
ing and conspiring w T ith the internal divinity of their principles, 
could have so counterpoised this prejudice, as to secure them a 
fair and impartial hearing. But the heathen, and the Mahomet- 
ans also, of the present day, cannot so despise the messengers of 
our religion : the ministers of the Gospel are to them the repre- 
sentatives of the civilization and intelligence and power of the 
world, as well as the teachers of new religious doctrines ; and 
being awed in this way, to no inconsiderable degree, by the stand- 
ing and relations of the herald, we may hope that they w r ill lend 
to his proclamation a more willing ear. It is this feeling, im- 
pressed upon them by means, in some instances it may be fair, 
and in others foul, that has opened the country of the conceited 
Chinaman, the exclusive Japanese, and the haughty Turk to gos- 
pel enterprise. They all now see, that the believers in Chris- 
tianity, be it true or false, are the rulers of the world, and possess 
the power to maintain their preponderance. In this view, as 
we must perceive, the Gospel is not now to them, as it was to the 
Jews of old, a " stumbling block," nor, as to the Greeks, " fool- 
ishness." It is not something, as in the former of these instances, 
aside from, and contrary to cherished expectation ; neither is it, 
as in the latter, stamped with the marks of imbecility and absur- 
dity. It comes rather as an unexpected, and therefore, so far 
forth, a welcome good ; and at all events, as something to be re- 
spected, being presented in the hands of those, who are confessedly 
in possession of all the theoretical knowledge and practical wis- 
dom of the world. 

Brethren, these are signs — signs of the times. Fools and slow 
of heart, that we are so quick to notice and skilful to interpret, 



224 TIIE REIGN OF THE SAINTS ON THE EARTH. 

it may be, the signs of the weather, and jet are so indifferent and 
dull in regard to these providential indications which God is giv- 
ing ns in confirmation of the more sure word of prophecy, which 
tells of his gracious purposes toward mankind, and their approach- 
ing accomplishment. "Will we not believe that the sun is about 
to rise, till we see his orb above the horizon? Is it not assurance 
enough, that his roseate hues are filling the whole east with glory 
and beauty, and stretching far away to the north and to the south, 
so as to enlighten and adorn the whole heavenly hemisphere ? Let 
us not doubt, but earnestly believe. Christians should be full of 
hope. The Church militant lias waited long: it is about soon to 
become, in a sense, the Church triumphant — triumphant, i.e., even 
here upon the earth. The Lord Jesus Christ is about to take to 
himself his great power and reign as he never hitherto has done 
among men ; and as he reigns, his saints shall reign also. 

2. And this brings me to the second topic, on which I wished 
to speak, namely, the form or mode of this dominion — how the 
saints shall reign upon the earth. And there is one point here, 
in which I presume all are agreed : that the word "reign" in the 
text cannot be taken in the literal sense. A real and rapturous 
fact is predicted ; but, in figurative language, literally taken, it 
would be impossible. In the first place, the saints could not all 
reign ; and in the next, even if they could, where would they 
find subjects ? Before the Messiah came, the Jews expected, as 
a people, thus to rule, and the accomplishment of their wish was 
a conceivable thing: the whole Gentile world was before them, 
as the field of their national and ecclesiastical aspirations. But we 
cannot thus Judaize ; nor should we wish to do it, if we could. 
There is no sphere found in the future history of the Church for 
such ambition. At the period referred to in the text, the kingdoms 
of this world will have become the kingdoms of our Lord and his 
Christ. They will be no longer alien nations, first to be subdued 
by force of carnal weapons, and then ruled by monarchs clothed in 
purple, adorned with jewelled crowns, swaying golden sceptres, 
and seated on thrones, with prostrate courtiers and menials at 
their feet. Or, if we suppose these forms of power and magnifi- 
cence, though unaccompanied by the violence and wrong which 
so often attend them, still to continue among men, surely, we can- 
not suppose that, in the renovated and sublimated Christianity of 
these Millennial times, they will be at all accounted of; at least, 



THE REIGN OF THE SAINTS ON THE EARTH. 225 

so accounted of, as they must be, if they enter, as an essential 
element, into the reign upon the earth which is predicted for the 
saints. Such forms of power, so far as they then exist, will be 
mere instruments of utility, not occasions of pride. The pomp 
and circumstance of office, even kingly office, will not be coveted; 
and, those who fill it will do so, not with a view to those acci- 
dental circumstances which give secular position so much value 
in secular eyes, but they will fill them simply as " servants of 
inert, for Jesus' sake." Christ will be all in all. It is said that 
the testimony of Jesus is the spirit of prophecy : the honor of 
Jesus will be the spirit of history — the living history of that 
blessed period. 

When, therefore, we would rightly understand these words of 
promise, that the " saints shall reign upon the earth" we must 
cast out of our minds everything that panders to the lust of the 
flesh, the lust of the eye, and the pride of life, and look for a 
meaning more spiritual and heavenly. How incongruous to sup- 
pose, that in a vision, quite on the verge of heaven, the holy 
John saw and heard the saints of God exulting, that at a coming 
day they should reign upon the earth after the manner of men, 
as men now are — even as the best of men now are ! What 
an anti-climax that ! What an unaccountable and lamentable 
fall ! Having begun in the spirit, can we conceive them thus 
to end in the flesh ? How inconsistent this with their earthly 
training as saints of God, even such training as the saints re- 
ceive even in these ante-Millennial times ! They never learned 
such aspirations in the school of Christ. They were there taught 
not to crave to be rich or great, or in any earthly way distin- 
guished ; and if in the providence of God these things may have 
fallen to them, they were taught not to felicitate themselves as 
though the highest blessings from God had been poured into their 
laps. " Let not the wise man glory in his wisdom ; neither let the 
mighty man glory in his might; let not the rich man glory in his 
riches." So spake the prophet. And St. Paul declares, that they 
who do such things — who thus lean on things earthly, as the stay 
and staff of their happiness, will find them a broken reed "pierc- 
ing them through with many sorroivs" Above all, let us remem- 
ber, those great moral paradoxes with which our Lord began his 
ministry ; especially these two : " Blessed are the poor, for theirs 
is the Kingdom of Heaven." " Blessed are the meek, for they shall 
15 



226 THE REIGN OF THE SAINTS ON THE EARTH. 

inherit the earth" To which should be added the woe, which he 
denounces on the merely rich and great of this world, as having 
" received their consolation." 

Can we for a moment suppose, that the great distinction of the 
saints, in the latter days of special grace and glory upon the earth 
— the distinguishing mark of the divine favour upon them — will 
be those things which constitute the meagre, delusive, and transi- 
tory consolation of the enemies of God, in these our days of 
comparative darkness and carnality? God forbid! To under- 
stand the reign which is promised to the saints on earth, we 
should elevate our views above all such carnal things. " It is the 
spirit that quickeneth, the flesh profileth nothing " 

But what now, it may be asked, are we to understand, in a 
positive way, of the reign of the saints upon the earth ? Brethren, 
the peculiar form, which society will present, when that happy 
state of things will have been brought about, we may not be able 
to determine : perhaps the outward order and arrangement of 
things, and the ordinary occupations of men, will be far less 
changed than some imaginative persons may be disposed to fancy. 
But be that as it may — be the change of form, which society 
will then assume, great, or little, or none at all ; and be the pre- 
sumptions on the subject balanced as they may, there is another 
thing, about which no uncertainty whatever can possibly hang, 
and that is, the substance — the essential nature — of the Millennial 
state, and of the condition of the saints therein. The express 
language of Scripture, and the necessary inferences, which we 
draw from the nature of Christ's kingdom, as distinguished from 
all other kingdoms, give us the clearest and most decisive assur_ 
ance on the point. 

(a.) The saints shall reign, as reigning implies holiness. Every 
true servant of God, in a measure, now reigns over sin and Satan 
— over an evil nature, and over the Prince of this world ; and so 
far forth, therefore, he reigns in holiness. If any man let sin 
reign in him, in his mortal body, that he obey in the lusts thereof, 
he is not a child of God. Union with Christ by faith gives pre- 
ponderance to the principle of holiness, however slight that pre- 
ponderance may be. On what other ground can he be called a 
"child of God," a "disciple of Jesus," or a subject of "the 
kingdom of heaven ? " It is said of the servants of God that 
they are a priesthood / and they are so even now — always. The 



THE REIGN OF THE SAINTS ON THE EARTH. 227 

priestly character belongs to them essentially. But the meaning 
of this is apparent. It is not that they do any official acts be- 
longing to the priesthood, but that they offer continually spiritual 
sacrifices acceptable to God through Jesus Christ. Fitly are they 
called, therefore, a royal priesthood, and said to be made kings 
and priests unto God. They reign as priests. They reign in 
that form, of which that office is emblematical, and to which it 
should ever be conducive — holiness. Now these essential state- 
ments about the true servants of God, and which are applicable 
to all times and places, may be made and applied comparatively. 
They' were true, it is plain, of Christians as compared with pious 
Jews of old, and they may be applied to Christians in Millennial 
times, as compared with Christians now. Each succeeding step 
in the historical progress of human redemption is an advance on 
the preceding ; the difference, indeed, is only one of degree, but, 
nevertheless, how immense ! How the infant differs from the 
adult, even as one competent to the business of life differs from 
one who is not ! So it may be we Christians, at the present day 
— the best of us — may be but very babes in Christ, compared 
with the full-grown men in him, who will constitute the Church 
in the latter days of glory. Perchance, it might be safely said of 
us in this comparison, that we but serve, whilst it is said of them 
that they reign. But, at all events, this is certain beyond a 
doubt, the great and pre-eminent feature in their favoured lot 
will be, that they excel — they reign in holiness. 

(b.) They will, in the next place, reign numerically. Now the 
true and undoubted servants of Christ are a small minority in 
the world ; and yet, even now, they exert a mighty influence. 
The smaller number of true Christians in the world, influences 
the larger number of nominal Christians, and both together 
through the instrumentalities, which they keep in operation, and 
by other means, influence mankind ; inciting to much good which 
would otherwise not be thought of, and restraining from much 
evil that would otherwise be pursued. But, in the happy times 
to which we are permitted to look forward, what is now but par- 
tial, will be almost total. Christians will have the control of all 
things : it will belong to them of right, numerically, and it will 
belong to them because of their fitness to use it. They will fash- 
ion public opinion, because, in fact, they will constitute the pub- 
lic. They will have countenance to lend, and means to contribute, 



228 THE REIGN OF THE SAINTS ON THE EARTH. 

to every good work ; even as they will have a head to devise, 
and a heart and hand to execute, whatever may conduce to man's 
welfare or God's glory. For these ends only will government 
exist. Public spirit will actuate every man in a place of trust, 
and so society will become like a united and affectionate family, 
in which every member loves himself last. All power will be 
vested in them ; but it will be chiefly the power of influence. 
The sword then wielded will go forth " out of the mouth" (as the 
Scripture image has it), rather than be grasped and wielded by 
the hand. As the saints will reign in righteousness, so will they 
reign in reason. Light and love will be their great instruments 
of control, and every other sword will be put up into its sheath, 
as unsuitable to the time, the persons, and the existing order 
of things. Thus will they reign, because they will rule society. 
(c.) Again, they will reign because their Master will then tri- 
umph. He is triumphing now in every individual that is con- 
verted to God, in every increase of holiness in the Church, in 
every new introduction or further spread of the Gospel in heathen 
or Mahometan lauds. But his triumph then is to be more marked 
and decisive. Satan's power, now so great in the world, by craft 
at one time and violence another, checking and retarding the 
cause of truth and holiness, will in some way be, if not utterly 
abolished, at least, largely restrained. He is to be bound by 
a mighty chain, and bound for a thousand years. The enemy of 
man from the beginning, he has been the enemy of the Son of 
man from his birth. We see it in the murder of the infants ; in 
the temptation in the wilderness ; in his assaults upon the twelve 
disciples, making one of them his prey ; in his return to the 
assault on Jesus during his last days of vicarious suffering ; in 
the persecutions of the Church for ages afterwards ; and, when 
these measures seemed in vain, or even to rebound to the detri- 
ment of his own cause, in the pernicious unions which he effected 
between the Church and the State, between Christians and the 
world ; and, lastly, in the horrible caricatures and counterfeits of 
holiness and truth, which he has palmed upon the world as the 
religion of Jesus; thereby dishonoring God and ruining the souls 
of men. More than eighteen centuries has he thus opposed the Son 
of God incarnate. But the day is near when his wrath will be 
restrained, and he no more permitted, at least for an indefinitely 
long period of time, to go forth to deceive the nations. When 



THE REIGN OF THE SAINTS ON THE EARTH. 229 

this event takes place, the cause of God will spring forward as 
with a bound. Messiah's throne will be exalted, his sway widened, 
and untold millions, that now know him not, or knowing, reject, 
will crown him Lord of all. Thus will he reign, and by identity 
of feeling and identity of interest, his saints will reign with him. 
(d.) Lastly, the saints will reign in Millennial times, as reigning 
implies happiness. The one term may be very well considered 
as standing for the other. In the common sentiments of men 
they are largely identified. The great English dramatist makes 
one of his monarchs say, " Uneasy lies the head that wears a 
crown ; " and no doubt there is much truth in it ; but still, the 
secret conviction of poor human nature is more faithfully ex- 
pressed in the proverbial phrase, " Happy as a king." On the 
strength of this we may say, that when it is foretold that the saints 
shall reign upon the earth, it is meant to be intimated by the 
figure, in conformity with this universal feeling, that they shall 
be highly blessed and enjoy great felicity. Can it be doubted 
that such will be their lot? The Christian is a man of new 
tastes, because of a new nature. He has learned to prize most 
what once he disesteemed or loathed. He has attached himself 
to a new cause, sought a new inheritance, thrown himself on 
a new support, identified himself in every way with God in 
Christ. In the present state of things he is sorely hindered; 
tempted within and without; thwarted in his best intentions; 
disappointed in the course of those he most loves ; compelled to 
see sin triumphant, souls ruined, and the Saviour of souls spurned 
and dishonored ; and hence it is, that though he is permitted to 
look forward to a better world, and is cheered and sustained by 
the prospect, this world is to him a vale of tears. But in 
Millennial times, how will things be changed ! how will his 
lot be brightened ! Sin, indeed, will not be utterly abolished, 
nor death perhaps cease to claim its victims ; but still sin will 
not be so powerful, having lost the countenance of its author > 
and death will be no longer the king of terrors, but rather as a 
messenger of heaven, and an usher to heavenly glory. Satan 
bound and sin abated, and the Saviour, by the felt presence of his 
spirit, making his people more than conquerors over death, and the 
world itself now no longer a charnel house, or prison house, or 
valley of dry bones ; but, according to manifest fact and its origi- 
nal idea, a nursery for heaven. Oh, surely, surely, without any- 



230 THE REIGN OF THE SAINTS ON THE EARTH. 

thing more whatever, to the spiritual mind, harassed and distressed 
by the feeble and restricted influence of religion, and by the ram- 
pant power of sin and Satan, such a state of things must be blissful 
indeed ! I say, " without anything more whatever : '' Miraculous 
displays of power are not necessary to constitute a Millennium 
— a blissful and glorious Millennium. Let the grace of God in 
abundant measure fill every soul, and light from above shine on 
every mind ; let love permeate every heart, and hope brighten 
every eye; and the evils of pain and accident and death, which 
may still remain, abated as these also must be, either in quality 
or measure, will only act, I was going to say, as a foil to heighten 
the superabounding bliss. Yea, one is almost ready to think, that 
in such a state of things the desire for heaven itself would, owing 
to the present happiness, be liable to die out, were it not that to 
the spiritual perceptions of the millenial mind, heaven must appear 
far more heavenly and attractive than it does to us, and its glories 
be enhanced a hundred fold. 

Brethren, I am done, adding but a word. We believe these 
prosperous and happy times are before the Church of Christ. We 
see how, without the necessary interposition of miracles, they 
may be realized, to the filling out of the Scripture promises and 
the satisfying of the spiritual mind. We see that the indications 
are, that these times are near, and that they seem to be drawing 
on, through God's blessing on the ordinary means of grace. And, 
lastly, we may see in all this our privilege and our duty ; our 
privilege, to cheer our hearts and beguile our sorrows with the 
coming prospects of our race ; our duty, to do whatever our hand 
findeth to do, to hasten on the glorious consummation. Let us 
pray, let us labour, let us give ; above all, let us seek the saneti- 
Jication of our own souls in the use of the word and sacraments, 
and all the other means of grace. Only let a Millennium be thus 
introduced, as by grace it may be, into the hearts of Christians 
now upon the earth, and it will soon be introduced throughout 
the world. 



THE WRATH OF MAK, THE FEA1SE OF 

GOD. 



FIRST SERMON. 



Psalms lxxvi : 10. 

— Surely the wrath of man shall praise thee ; the remainder of wrath shalt 
thou restrain. 

Our world has been inhabited now some six thousand years, 
and taking it altogether, it must needs appear to the eye of im- 
partial judgment little like what might naturally have been ex- 
pected, in the abode of a race of rational social and accountable 
creatures. The history of mankind is blotted over with blood. 
Wars, feuds and strife form the chief burden of our story. In- 
stead of living together as one vast but closely united family, 
with the mutual feelings which belong to a common parentage, 
common interest and common destiny, every man's hand, so to say, 
has been against his brother, to injure his person, to grasp his 
property, or to blast his reputation ; and where the enmity has 
not risen to such a height as this, there has been a cold-hearted 
and selfish withholding of that, which true fraternal feeling 
would have freely imparted. 

Wrath, then, has been a prominent feature in the character of 
man. But, alas ! it has been indulged by him thus, not „ only 
against his fellow-man, but even against his Maker and his Judge. 
He has not, indeed, as is fabled of the giants, literally attempted 
to scale the battlements of heaven, and hurl Jehovah from his 
throne ; but he has (actually), in innumerable instances, raised 
his puny crest against the government and laws of the Almighty, 
and attempted to crush his religion and his church. Nor has the 
contest yet entirely ceased. Though, thanks be to God, taking 
the world as a whole, the truth as it is in Jesus is " looking forth 
as the morning, fair as the moon, clear as the sun, and terrible as 
an army with banners" scattering darkness as it advances, and 
bearing down the altar and temples of superstition in its march ; 



232 THE WRATH OF MAN, THE PRAISE OF GOD. 

yet, from some whole nations it meets considerable opposition 
still, and in all nations from many individuals. Christianity 
being, even in civilized human judgment, incomparably supe- 
rior to every thing which has borne the name of religion in the 
world, its doctrines being truth, its precepts morality, its spirit 
benevolence, and its tendency universal happiness; one would 
think that mankind, satisfied by even a glance at its general 
character, would at once embrace it and support it as Heaven's 
best and most precious gift to earth. But, instead of this, in 
spite of the miracles and prophecies and various other proofs of 
its divine authority, which start up and present themselves at the 
call of the slightest investigation, some spurn it from them as an 
evil thing, and make every effort to banish it from the earth. 
Heathenism, indeed, is, for the most part, so debased and stupid, 
that it can do little more than turn away from Christianity 
with that instinctive aversion which ignorant depravity must 
necessarily feel towards the laws and ordinances of the Holy One. 
As to Mahometanism, which is almost as corrupt, and only a 
little more intelligent than heathenism, when it was in the man- 
hood of its might, it showed a fierce and powerful hostility ; and 
even now, in the decrepitude of its old age, whilst it evinces its 
bitterness by using the Christian name as a term of reproach 
and reviling, it endeavours to exclude Christian principles by 
every violent means, which its own weakness, and the public 
opinion of other nations will allow it to employ. The abandon- 
ment of Islamism and the adoption of Christianity is visited, 
where possible, with death ; and not very many years ago, a fir- 
man was issued from Constantinople, publicly interdicting the 
circulation and use of our sacred books, under heavy penalties. 

The mention of this last particular, reminds us of another 
instance of the wrath of man against the will of God, which it is 
more humiliating to a Christain to speak of. Such interdiction 
is not confined, we are aware, to the followers of Mahomet. 
However strange and lamentable the fact, a large body of people, 
bearing the Christian name, virtually forbid under an anathema, 
the reading of the Scriptures. They would fain hold to Chris- 
tianity ; yet they cannot bear it in its purity and fulness. In its 
purity and fulness it is found and inculcated only in the Bible ; 
elsewhere it is adulterated more or less by human admixture: 
God's work is perfect, man's imperfect. Determined to hold to 



THE WRATH OF MAN, THE PRAISE OF GOD. 233 

a corrupt Christianity, therefore, they would seem to be necessi- 
tated to prohibit the circulation of the pure Christian Scriptures. 
But how can this be done with any appearance of consistency, 
and yet Christianity be held to ? If done at all, it plainly must 
be done covertly and by indirection. Who would be willing, 
calling himself a Christian, at least where Protestantism had any 
influence, openly and absolutely to prohibit the reading of God's 
word ? Accordingly, an expedient is resorted to which at once 
attains the end and avoids the odium. That is, the Bible is 
allowed to be read under restrictions ', but these restrictions are 
such, in the present state of human nature, especially where the 
people are not exhorted to read the Scriptures, and where copies 
of them are not procurable at moderate prices, and more especially 
still, where to disregard these restrictions is to incur excommunica- 
tion, and, in addition to that, where there is the power, the pains 
and penalties of the Inquisition also ; such restrictions, under 
such circumstances, amount to an actual prohibition. I spoke the 
language of truth and soberness when, just now, I said, that in the 
Church of Borne the Scriptures are virtually prohibited to the 
people. The word of God is " bound," it is not allowed free 
course ; it is not glorified as profitable for all men. Now such 
restriction — what is it but another instance of the wrath of man 
seeking to oppose the will and frustrate the purpose of him, who 
at the first spoke the word and illumination was granted, not to 
this or that class, but to the whole seeing world, and who would 
now have all men saved and brought to the knowledge of the 
truth. 

But the Protestant world is not exempt from the charge of 
exhibiting wrath and opposition to the will and ways of God. 
Would that it were ! Though the charge lies far lighter on the 
reformed nations than upon others, yet even in their case it lies 
heavy enough ; alas, too heavy ! Not only are men here, as else- 
where, enemies to God by wicked works in general, but too often 
are we called to witness false principles industriously circulated, 
temptations diligently plied, social improvements fiercely resisted, 
sacred institutions rudely profaned, and, strangest of all, because 
specifically and grossly inconsistent with the letter and spirit of 
Protestantism, persecution for religious opinions sometimes prac- 
tised. To this should be added the efforts continually making 
among us to efface the distinction between the Church and the 



234 THE WRATH OF MAN, THE PRAISE OF GOD. 

world, and to bring religion down to the point, at which it can 
be adopted, or at least tolerated, by the carnal mind. The hos- 
tility to God in these cases is more subtile and refined, indeed, 
than in others alluded to, but none the less real ; and is another 
instance of the "wrath of man," mentioned in the text. 

But upon all the opposition to religion, which has afflicted and 
disgraced our world, since Adam's fall, whether in heathen, Jew- 
ish, Mahometan, Popish, or Protestant lands, He that sitteth on 
the circle of the heavens, hath looked down, laughing it to scorn. 
Whether it be universal, or national, or individual ; whether it be 
overt or secret ; whether it be in act or in intention only, it mat- 
ters not : his purposes are not frustrated. In planting a self-de- 
termining principle in man, God did not so place him beyond his 
control, that he cannot overrule his actions, yea, all of them, to 
the furtherance of his own glory. In ceasing to treat him as a 
subject of mere power, he did not cease to treat him as a subject 
of government : we should rather say, that he took him from 
under the one, to put him under the other. We find, accord- 
ingly, that from those very actions of men which betray the 
deepest enmity to his character and authority, God often reaps 
the richest harvests of praise, and most deeply impresses the uni- 
versal mind with a sense of his wisdom, power, and goodness. 
Following out the principles, according to which moral agents are 
governed, he allows the wrath of man to have full sway for a 
season ; and to timid souls it sometimes appears, as if the creature 
had almost got the mastery of the great Creator — as if the heav- 
enly King had surrendered his throne to his rebellious subjects. 
But, just at the moment when the unbelieving thought seems to 
be receiving its strongest confirmation, the Lord interposes, makes 
bare his arm, and in a manner, often entirely unforeseen by mor- 
tals, He so orders events as utterly to frustrate man's wicked pur- 
pose, and cause glory to redound to his own great name. But 
when, on the other hand, to give loose rein to human passion, 
even for a season, would interfere with his wise and merciful 
designs, or accomplish no good end, he restrains it with fetters 
which cannot be broken ; he says to all the efforts of his enemies, 
as once he said to the angry seas, " Hitherto shalt thou come, and 
no farther" In reference to such cases, therefore, we may well ad- 
dress Jehovah in the language of the text : " Surely the wrath of 
man shall praise thee ; the remainder of wrath shalt thou restrain." 



235 

With facts illustrative of these words, and calculated to impress 
them on the mind, history, sacred, ecclesiastical and profane, is 
crowded. Let us on the present occasion recall and review some 
of the Scripture facts bearing on the subject, reserving others to 
another time. Though already quite familiar to us simply as 
facts pertaining to individuals, it may not be unprofitable to con- 
sider them anew in connexion with the principle which the text 
brings before us. Of course the notices must be few and brief. 

The patriarch Jacob had twelve sons, all of whom he seems to 
have treated with parental care and tenderness. For two of 
them, however, he betrayed a most injudicious preference, which, 
while it did them no good, excited against them the envy and 
hatred of their brothers. To such a height did these feelings at 
length arise, especially against Joseph, that they lost all fraternal 
feeling towards him, yea, even feelings of humanity, and re- 
solved to destroy his life. An opportunity soon presented itself. 
The pious youth was sent, on a certain occasion, by the unsus- 
pecting father, to see how his brothers fared, who were tending 
their flocks in a distant region, and to take them some provisions ; 
as soon as they saw him approaching, the guilty measure was pro- 
posed, "Come let us hill him, and cast him into some pit" E"ow 
what follows ? From the execution of this their purpose, God 
diverted them through the instrumentality of Reuben, and led 
them to commute the sentence for slavery and exile. He re- 
strains their wrath in part, and from the remainder brings glory 
to himself and good to man. How this was brought to pass, you 
need hardly be reminded. By events growing out of this change 
of purpose, these same young men were brought, through grace, 
to the penitent confession, " We are verily guilty concerning our 
or other ;" many lives, moreover, in Canaan, Egypt, and the neigh- 
bouring countries were saved from death by famine, and some 
considerable knowledge of God and his superintending provi- 
dence was diffused among the nations. To this should be added, 
that by these things the way was prepared for other and greater 
events, which Jehovah designed to bring about, at a subsequent 
day. 

Foreseeing that the descendants of Jacob would become very 
numerous, and would be oppressed by the people among whom 
they dwelt, the Almighty purposed to make such a state of things 
the occasion of yet more signal displays of his power and wis- 



236 THE WRATH OF MAN, THE PRAISE OF GOD. 

dom. This we see accomplished in the manner of raising up for 
them a deliverer, as also of effecting the deliverance. When to 
check the growth of the Israelites, whose rapid increase seemed 
to threaten the stability of the Egyptian throne, Pharoah com- 
manded all their newly born males to be put to death, God so 
overruled events, that this very order became the means of in- 
troducing the infant Moses to the royal palace, and to all the ad- 
vantages, there afforded him, of becoming acquainted with the 
learning of the Egyptians, of acquiring in some measure the art 
of government, and so, in conjunction with his higher endow- 
ments, of being fitted more completely for the exalted position to 
which Heaven destined him. In due time, accordingly, he ap- 
peared in the capacity of Jehovah's messenger, sent to call the 
people out of the land of their captivity into a land that should 
be shown them, there to abide, apart from the rest of mankind, 
the depositaries of his truth and promises. The call was made 
known to Pharoah ; and the issue was such as might have been 
expected. His " wrath " was excited to the utmost, and he vowed 
he would not let the people go. But it was all in vain : this 
" wrath " only wrought God's glory. For when he attempted to 
prevent, by violence, the departure of Israel, Jehovah did such 
wonders as men had never seen before. The princes and people 
of Egypt were afflicted with plagues which for their severity are 
still proverbial, and when their infatuated monarch would follow 
and bring back whom God had led forth, he and his host were 
overwhelmed in the Bed Sea, while Moses and the children of 
Israel, standing upon its shores, joined in the hymn of victory : 
"I will sing unto the Lord, for he hath triumphed gloriously, the 
horse and his rider hath he throivn into the sea." From this stu- 
pendous miracle and fearful judgment the Lord got great 
honor to his name ; for, as the Israelites beheld the bodies of the 
Egyptians cast up by the waves upon the beach, they learned, we 
are informed in the Book of Exodus, " to fear the Lord and to be- 
lieve his servant Moses /" whilst all others to whom the fame of 
this miracle extended, were taught that there is none among the 
gods like unto the God of Israel. 

Mark again, as another illustration of the truth of our text, 
how fiercely raged the wrath of man against those three exiled 
Jewish youths, whom the Babylonish monarch cast into the fur- 
nace "heated one seven times hotter than it was wont to be heated" 



THE WRATH OF MAN, THE PEAISE OF GOD. 237 

for adhering to the true God and refusing to worship idols. 
These faithful servants of the Most High were delivered from 
the power of the devouring element : they came out of the fur- 
nace without the smell of lire on their skirts ; and their deliver- 
ance so miraculously effected, led to the publication of a royal 
edict on thiswise, preserved and recorded by the prophet: "/ 
make a decree that every people, nation, and language, ivhich speak 
anything amiss against the God of Shadrach, Meshach and Abed- 
nego, shall be cut in pieces, and their houses shall be made a dung- 
hill, because there is none other God that can deliver after this sort." 

Take another instance. "Very similar to the last mentioned case 
in its result, was that of casting Daniel into the lion's den, for 
worshipping his God three times a day. His exposure was only 
a prelude to a glorious deliverance, and to the issuing of a proc- 
lamation by Darius to all the earth, of most singular character to 
come from a heathen prince. It ran thus : "Peace be multiplied 
unto you. I make a decree, that in every dominion of my kingdom, 
men tremble and fear before the God of Daniel, for he is the living 
God and steadfast forever, and his kingdom that ivhich shall not be 
destroyed; and his dominion shall be even unto the end. He deliv- 
ereth and rescueth, and worketh signs and wonders in heaven and 
in earth ; who hath delivered Daniel from the power of the lions." 
Who can help being struck with these last two illustrations of 
the text ? 

Pass we now down to the Christian era, to the time when the 
kings of the earth stood up, and the rulers were gathered to- 
gether against the Lord and his Christ. For of a truth, as we 
know, against the holy Jesus, whom God had annointed, "both 
Herod and Pontius Pilate, with the Gentiles and people of Israel, 
were gathered together." And to do what, suppose we % Doubt- 
less to execute their own malicious purposes — to wreak their ven- 
geance on his innocent but devoted head. This was not all, how- 
ever : we are also told, it was " to do whatsoever God's hand and 
God's counsel determined before to be done." Those who were ac- 
tive in the crucifixion imagined, that in nailing the Saviour to 
the cross, they were silencing forever tho reprover of their sins, 
and in laying his body in the grave, they were burying his re- 
ligion in perpetual forgetfulness. But how mercifully and mys- 
teriously were their designs frustrated and overruled for good ! 
Never did Jesus appear more glorious than when rising from that 



238 THE WRATH OF MAN, THE PRAISE OF GOD. 

tomb, the conqueror of sin and death. And the cross — that 
blood-stained cross ! — what moral trophies has it not won ! what 
spiritual victories has it not achieved ! How completely have the 
triumphant songs of the saints, redeemed by the sufferings of 
that cross, drowned the clamours of those who once cried, 
"Crucify him ! crucify him ! " And salvation by that cross, though 
to the Jews a stumbliug-block and to the Greeks foolishness, is, 
to those who embrace it, the greatest conceivable exhibition of 
all the attributes of the infinite God. The great fallen spirit and 
his instruments may have hoped, perchance, that in accomplish- 
ing the death of Christ, they were overthrowing, or delaying, or 
in some way impeding or hindering, the kingdom of righteous- 
ness, and confirming the reign of sin ; yet it was with reference 
to the scene on Calvary, and its effects, that the Saviour said : 
" I beheld Satan as lightning fall from heaven" When the Re- 
deemer pronounced his last emphatic words, "It is finished" and 
so gave up the ghost, then it was that the powers of darkness 
had most reason to tremble for their empire. For long centuries, 
they had made abject slaves of a large portion of our race, and 
may have expected, for aught we know, indefinitely to retain the 
control of the kingdoms of this world. There was little disaf- 
fection among their subjects : men loved the chains which sin had 
fastened on them. All things bid fair to establish Satan on a 
throne of perpetual and universal sway. But the death of Christ 
was the death-blow of his hopes. Ever since that event, the in- 
fluence of true religion has, with some few interruptions, been 
slowly but surely spreading ; the number of those who love and 
adore the grace of Christ has been increasing, and the world has 
been most clearly shown, that it is vain to resist the purposes of 
God — that all creatures must promote his glory, willingly or un- 
willingly, directly or indirectly. The wrath of man must praise 
him. 

Another example of this solemn truth, and of the manner in 
which it is carried out and realized in history, may be found in 
the first recorded persecution of the followers of Christ. In Acts 
viii. 1 w T e read : " At that time " (meaning the martyrdom of 
Stephen) " there was a great persecution against the Church, which 
was at Jerusalem i and they were all scattered abroad throughout 
the regions of Judea and Samaria, except the Apostles P Again, 
in Acts xi. 18, 19, we read: "They which were" (thus) "scat- 



THE WRATH OF MAN", THE PRAISE OF GOD. 239 

tered abroad, upon the persecution of Stephen, travelled as far as 
Phenice and Cyprus and Antioch, preaching the word" and that 
" the hand of the Lord was with them, and a great multitude 
believed and turned unto the Lord." The enemies of the Gospel 
thought they were extinguishing the light, when, in truth, they 
were only trimming the lamp and diffusing its beams the wider. 
Persecuting the disciples " even to strange cities," but sent the 
news of salvation to more distant lands. The greater man's wrath, 
the greater Christ's glory. 

But let us suppose, now, the Christians thus persecuted not to 
be able to escape ? Let us suppose, as often was the case, that mul- 
titudes of them were apprehended and brought to the stake, is the 
principle of the text applicable in their history also ? Was the 
wrath of man restrained, or was it made to praise God ? Un- 
doubtedly, one or the other, the latter if not the former. If 
these followers of Christ acquitted themselves like men, as through 
grace they might do ; if they died in the spirit of the protomar- 
tyr, Stephen, Christ's religion and God's glory would be essentially 
promoted. To see persons live lives of purity and beneficence, 
and then, when called to sacrifice conscience, to hear them de- 
clare, in the face of tortures and death, that they must obey God 
rather than men ; and then again, when put to the test, in the 
last faltering accents of exhausted nature, pray for their very mur- 
derers — this surely is no tame, unimpressive spectacle ; on the 
contrary, a scene which must touch the most obdurate heart. 
Who could witness the martyrdom of Stephen and go away un- 
moved ? Doubtless many a spectator returned to his home from 
that exhibition of the power and loveliness of Christianity, reluc- 
tantly confessing that the religion which could produce such fruits 
must have come from heaven ; or, even, perhaps melting into tears 
of contrition and self-reproach, for consenting to the death of so god- 
like a man, and firmly resolved to oppose no more the Gospel of 
Jesus Christ. Even Saul of Tarsus must have had his misgivings 
while he held the clothes of those who stoned Stephen. His sub- 
sequent conduct is, to my mind, no proof to the contrary. But 
historic fact goes even beyond these probable suppositions. Clem- 
ens Alexandrinus tells us (Eusebius, Hist. Eccl. ii. 9), that the ac- 
cuser of James, the Apostle, whose martyrdom is recorded in Acts 
xii. when he was led to death, being tortured by the gnawings 
of his conscience, repented of his doings on the spot, professed 



240 THE WRATH OF MAN, THE PRAISE OF GOD. 

faith in the crucified Redeemer, besought forgiveness of James for 
the injury done him, received it, and then suffered as a voluntary 
martyr at his side. Surely, in no more striking way could God 
make the wrath of man to praise him ! In such case, the wrath 
of man is the background of the picture, in which is portrayed, 
and strongly brought out, holy daring, patient suffering, and in- 
vincible love — all to the glory of God ! 

I have done (for the present), with illustrations of the text 
taken from the Scriptures. Many others from other sources might 
be adduced (and may be on a future occasion). As already said, 
history, in every form of it, sacred, ecclesiastical, and profane, 
furnishes facts, which shed light upon the great principle we have 
been considering. Let me close with one or two thoughts, which 
lie patent on the surface of the subject. 

One is, the lamentable condition of human nature, as implied in 
the text, aside from the grace of God. Wrath, malice, mad- 
ness are visible in all man's conduct, against himself and against 
others, showing that his moral state is utterly disordered. How 
often do we hear it said of individuals (and it is more or less true 
of all men), that " they are their own greatest enemies." The 
Apostle, indeed, says, that "no man ever hated his own flesh;" 
and, of course, it is true, in the sense in which he meant it ; but 
there is a sense in which it is otherwise. How many, all around 
us, are guilty of moral, if not physical and literal suicide ! They 
destroy their own peace in ten thousand ways. They sacrifice 
their own happiness. They cut short their own days. They 
murder their own souls. But do they not show their enmity 
every day to others, their fellow creatures, also ? Alas ! how 
much unhappiness do we create to one another! I refer not 
now principally to cases of violence, of gross wrong and outrage. 
Leaving these entirely out of the account ; confining our thoughts 
to the lesser, though more numerous, unkindnesses in act and 
word and look which are witnessed in social intercourse, the 
sentiment of the poet is sadly true, that "man's inhumanity to 
man, makes countless thousands mourn.'' Did the law of love 
preside, as it should, over the movements of the human heart, 
the actions of the human hand, and the utterances of the hu- 
man lips, what a happy aspect would society everywhere pre- 
sent. But instead of that, passion, pride, prejudice, envy, jealousy, 
suspicion, selfishness — in one word, wrath, either in its subtle 



THE WEATH OF MAN, THE PEAISE OF GOD. 241 

and more secret, or its grosser and more striking forms, has em- 
bittered the intercourse of men with one another. But worse 
than all, man not only exercises such feelings of hostility against 
his fellow-man, but even against the laws and ordinances of God. 
Here is the seat, the core, the root, the spring of the other evils, 
of lawless passions within the man and lawless conduct toward 
his neighbour. The law of God broken, no other law can be 
rightly kept. The heart not right in respect to Him, it is more 
or less wrong in every other relation. Hence the blight within, 
which has fallen on human happiness, and hence the external 
judgments under which he labours. Storms sweep through the 
sky, levelling everything they meet. Pestilences depopulate the 
earth. Famine starves the nations. War, with its iron hoof and 
flashing scimitar, treads down life and deluges with blood. And 
earthquakes shake the globe, making what we call terra firma, 
itself, tremble. But, to say nothing more of the various preludes 
to the great catastrophe, let us remember that death, grim death, 
closes the scene for every man, winds up earthly history. Alas, 
as mere nature presents the subject, the last moment of man's 
earthly course is the saddest, his last earthly abode the darkest 
and most repulsive ! I repeat, then, that the condition of hu- 
manity, as nature leaves it, is most lamentable, and all owing to 
its wrath against God and moral good. 

A second thought is, that it is a mighty alleviation of all this 
wrath and evil induced by sin, that its action is neither fortuitous 
nor necessitated, but is entirely under the governmental control of 
the great and good God. Were it not for this, our lot had been 
most fearful. But for this it had been better for the most fa- 
voured among us, that we had never known existence. Men are 
sometimes often found to feel, if they do not say, that they would 
be glad if the thought of God could be excluded from the world 
of thought, and the hand of God from the control of human 
affairs. But how wicked, yea, monstrous, the wish in point of 
feeling, and how absurd and mad in point of interest and reason. 
Monstrous surely it is, that the child should thus turn away from 
his Parent, the creature from his Creator ; and equally irrational 
and absurd ; for reflection shows, that God's oversight and con- 
trol are the only security of the finite unis r erse. What would 
become of us as sentient and intelligent beings, capable of under- 
standing and susceptible of happiness and misery, if we had not 
16 



242 THE WRATH OF MAN, THE PRAISE OF GOD. 

the eternal, almighty, and all-good God to resort to, in the critical 
emergencies of life and existence ? The thought may not have 
much weight with us in the bright and cloudless days of pros- 
perity; but when the evil day comes, it will be found a " hiding- 
place from the wind, a covert from the tempest, the shadow of a 
great rock in a weary land? Think how the soul of man acts, 
when involved in deep calamity. As it writhes under its distress, 
it longs for relief. It desires deliverance, and cannot help desiring 
it. It would be a false and hypocritical stoicism, if it should say 
it did not desire it. Yea, its desires form themselves into wishes : 
" Oh, that it were with me as in days past ! Oh, that I had the 
wings of a dove, that I might flee away and be at rest ! "Who 
shall deliver me from this body of death % " In such complaints 
as these, does poor human nature pour forth its sorrows. Now, 
then, are these suffering cries all in vain ? Are such wishes of 
heart without destination ? Are they directed nowhere, and to 
nothing ? Are they wasted on the unheeding winds ? Are they 
but the vain efforts of a blind instinct, that knows not wherefore 
it acts, or what it is doing ? They certainly are not directed to 
mere creatures: in the exigencies supposed, the case is beyond 
their help. Neither are these wishes designed for the ear of 
capricious chance: the thought is absurdity and contradiction. 
Nor yet, again, can we suppose they are meant as an appeal to 
necessity or fate. Fate is inexorable, and cannot heed either 
wishes or prayers. Whither then, I ask again, are directed those 
wistful utterances which are wrung from the soul by the heavier 
calamities of life? Brethren, is it not obvious, that they find 
their proper destination and home only in the bosom of God? 
that they are futile and unmeaning, except as they appeal to the 
heart of infinite love, and lay hold on an arm of infinite power ? 
There, they are no longer useless or unexplained ; there, they find 
their centre ; there, they meet the proper response ; there, they ob- 
tain relief; God either removing the cross or giving strength to 
bear it — bear it in patience and hope, a hope that maketh not 
ashamed. O ye children of men ! who are willing to live without 
God in the world, and prayerless, conducting life in a spirit of in- 
dependence of Him, do you not see that the idea of God is neces- 
sary to the completeness of every other idea; that humanity is in 
a state of utter orphanage without it, and that when the heart 
aches under the pressure of affliction, and longs for relief, its cry 



THE WEATH OF MAN, THE PUAISE OF GOD. 243 

is hopeless, unless there is a God that rules in providence and 
answers prayer? I do not wonder that those wretched men, who 
were active in the first French revolution, when the country was 
deluged with the blood of the inoffensive and innocent, came 
at last to see, that society could not exist without the acknowl- 
edgment of God, and that, in his authority and power onty, was 
to be found the much needed protection of the few against the 
many, of the weak against the strong, of the happiness of man 
against the wrath of man. Neither do I wonder that the vile 
Yoltaire — vile in every sense — should be compelled by the dangers 
which beset society to say, as he did say, that if there were not a 
God men would have to invent one ! for that he was ultimately 
the only refuge of the poor, the only vindicator of the oppressed. 
Oh, yes ; it is an infinite consolation to all considerate men, that, 
though our nature is so corrupt, and human passion so strong 
and lawless, it is not taken from under all control, but that God 
still rules and reigns and overrules ; so that, though sin exists, it 
has its tether, and in every case is either restrained altogether, or 
made conducive to God's glory, which is identified with the 
greatest good of the creature. 

In conclusion, we must all perceive that our subject has a les- 
son for the godless, whoever they may be. It bids them not to 
triumph because their wrath, whether it be against God, or man, 
or their own nature, is tolerated for the present. It tells them 
that to escape from the requirements of the divine law, is not to 
escape from its penalty ; to oppose the truth is not to extinguish 
it ; to cast off God's authority is not to wrest his sceptre from 
his hand. He holds it as firmly when he forbears, as when he 
acts; and he will eventually show, that his temporary forbear- 
ance arose not from lack of power, or displeasure either, but 
from the plenitude of wisdom, holiness, and love. This he has 
himself declared in his inspired word, whilst his very nature, as 
God over all, implies it. 

As the subject has a lesson for the godless, so also for the godly. 
To them it is cheering ; it teaches them courage ; it affords them 
peace. So long as they stay themselves on God, they have no 
reason to fear what men, or fallen angels, or the powers of na- 
ture, or height, or depth, or any other creature, can do unto them. 
In the days of persecution and blood, what courage the truth of 
the text inspired into the timid ! how unflinching it made the most 



244 THE WRATH OF MAN, THE PRAISE OF GOD. 

sensitive and shrinking ! Why, then, should not the like faith 
sustain under the ordinary trials of life, no matter how, or by 
whom inflicted ; and when they are called to grapple with the 
last and greatest enemy, why should it not make them more than 
conquerors over him ? And as this conviction gives them rest in 
regard to themselves, in view of the possibilities of the future, so 
also in regard to the world. Looked at, through the principle of 
the universally restraining and controlling power of God, the 
history of the past, even in its saddest pages, has its rays of light 
and cheerfulness ; and the prospect of the future grows brighter 
and brighter, as it opens before us. The Lord will more and 
more display his power and goodness as time advances, till, at 
length, all wrath is restrained, all evil repressed, righteousness 
becomes universally prevalent, and God is all in all. Thus has 
the Christian tranquility of soul, as he contemplates the future 
fortunes of himself, his family, his country, and his world ; and 
thus is his heart prepared to respond to the exhortation of the 
prophet, " The Lord reigneth, let the earth rejoice" 



THE WRATH OF MAN, THE PEAISE OF 

GOD. 



SECOND SERMON. 



Psalms lxxxvi : 10. 



Surely the wrath of man shall praise thee ; the remainder of wrath shalt 
thou restrain. 

On a former occasion, I made this text the subject of remark, 
endeavouring to enforce and illustrate it by facts taken from the 
Bible. The principle contained in it is so important, and so well 
calculated to impress our minds with a sense, at once, of the good- 
ness and severity of God, that I wish to attempt its further eluci- 
dation from facts of history, outside of the Bible, adding such re- 
flections, in regard to the mode of the divine operation and con- 
trol, and our duty in view of it, as the subject may seem to call for. 

But let us first distinctly recollect what the principle is. The 
world, to which we belong, is manifestly in great disorder ; not 
because there is no order in the original elements of things (for 
order is Heaven's first law), but because men have presumed to 
contravene the will of God. God is a king, his administration 
is a government, his will is expressed in the form of laws ; but 
it is implied in the very notion of a ruler, of government, and 
of laws, that men have the power to obey or disobey. Now, in 
the exercise of this power accorded to them, men have disobeyed ; 
and hence all the disorder which mars the peace and happiness 
of the world. But though God allows this disorder to exist to a 
certain extent, he does not permit it to range any where, and run 
to any extreme. He has not given up the world to moral an- 
archy any more than to physical. As he allows the stormy seas 
to rage, and the waves to rise mountains-high, yet confines and 
bounds them by a shore, so he holds the wrath of man in check, 
and looses or draws up the reins, according to his own good 
pleasure. His wont is, to throw the reins upon the neck of hu- 
man wilfulness and passion, where it all can be overruled to his 



246 THE WRATH OF MAN, THE PRAISE OF GOD. 

own glory and the general welfare of men ; but where this re- 
sult cannot be secured, to restrain man's evil purposes as with 
chains of adamant, and let him punish or hurt only himself. 

I proceed now to show from facts, that this great principle may 
be clearly traced, in the divine administration of all human affairs. 
On the former occasion, when this subject was up, the facts ad- 
duced were, as just stated, from the history of the Bible; let 
extra-lSiblicdl history supply us with material now. My first ex- 
ample, however, may perhaps be considered as taken partly from 
Scripture and partly not. At least in it history is found mingled 
with prophecy. 

"What a wonderful day was that, when the wrathful power of 
Mahomet was let loose on Eastern Christendom, and crushed to 
the dust churches originally formed and instructed by Apostles, 
took possession of and profaned their consecrated buildings, and 
in triumph planted the crescent where once the cross had stood ! 
Fiercely, indeed, then raged the wrath of man against the 
Anointed of the Lord, and deeply must the few, true friends of 
Jesus that remained, have mourned the calamity. Doubtless 
they felt the shame and injury to be more than personal, and, in 
bitterness and despondency of spirit, lamented that the religion 
of Jesus should be so dishonored, and his name cast out as evil. 
And yet, if they looked beyond the present, as they were bound 
to do as Christians, they must have seen, that these disastrous 
events admitted of another interpretation. Shame was, indeed, 
the immediate effect, but not the final issue. The darkness was 
only a temporary eclipse: the luminary itself was not extin- 
guished, and the passing cloud might serve only to add bright- 
ness to it, in the eyes of beholders, when it passed away. The 
deed was done ; the religion of Jesus was overthrown in these 
regions, and it still lies there prostrate in the dust — but was the 
God of the Bible worsted in this conflict ? Was not the catas- 
trophe all foreseen, foretold, and fully provided for? Is not, in- 
deed, the hand of the Lord as visible in the overthrow of these 
Christians by the sword of Mahomet, as the building of them 
up originally by the power of the Holy Ghost sent down from 
heaven ? Most assuredly it was. " Is there evil in the city and 
the Lord hath not done it f " If, in other things, he displayed his 
mercy, here he displayed his justice ; and if by miracles he mani- 
fested his power in the ages that preceded, by bringing down 



THE WRATH OF MAN, THE PRAISE OF GOD. 247 

this predicted scourge upon the seven Churches of Asia, he as 
plainly exhibited his infinite foresight and wisdom. Open the 
scroll of prophecy, and you will there see, that these evils were 
surely coming upon them, if they, who had declined from their 
first love, did not repent, and if those, who were still faithful, did 
not continue to persevere. It was distinctly told them, that their 
" candlestick " (i. e. in prophetic language, the light and privi- 
leges of the Gospel), should be taken from them, and themselves 
be left in darkness : — if they that had ears to hear, did not hear. 
Yes; let us understand that the present down-trodden condition 
of the seven Churches of Asia Minor, being the verification of 
many prophecies, is a proof of the divine origin of our religion, 
and a means of magnifying the justice and omniscience of God ; as 
also, indeed, the plain symptoms of decay in the power that now 
oppresses them (when, according to predictions now on record,, 
that decay shall become utter ruin), will redound to the glory of 
Him, who is at once the God of the nations, and the head of 
the Church. 

After the manner of this example might be employed every 
instance of judgment, predicted by inspiration, and afterwards 
executed by the enemies of God, even where the evil fell on 
God's own people. And the fact, that the earthly powers em- 
ployed had no thought of working out God's bright designs, 
rather heightens his glory in our eyes. It seems specially won- 
derful, that he should thus use them without their knowledge, 
and that, too, for purposes opposed to the cherished feelings of 
their hearts. It shows that God, who at one time makes bare mV 
arm in the sight of all the nations, at another, when he pleases,, 
can do as mighty wonders with an unseen hand and by a silent 
operation. A case of this kind is specially impressive, when not 
only is the judgment predicted and the instrument of it also, but 
it is further distinctly said that that instrument should be igno- 
rant that the Lord was employing him. Thus precisely was it 
in regard to the King of Babylon, who was used as the minister 
of Jehovah to punish Israel with seventy years of captivity. 
Hear the language of prophecy. " Assyrian, the rod of my 
anger! I will send him, against a hypocritical nation; and 
against the people of my wrath will I give him a charge, to take 
the spoil and to take the prey, and to tread them down like ti& 
mire of the streets. Howbeit he meaneth not so." 



218 THE WRATH OF MAN, THE PRAISE OF GOD. 

Let me now select an example or two from the history of 
more recent periods, and let the first be connected with the Kefor- 
mation of 1517. To adorn that city which for its magnificence and 
iniquity combined is styled, in the Apocalypse, Babylon, and to 
add one more to the many means by which the eyes of the world 
had long been dazzled, and their minds deluded, Pope Julius the 
Second commenced building St. Peter's Church— now perhaps the 
most imposing edifice in Christendom. This was in the very be- 
ginning of the sixteenth century. But Julius died before it was 
completed, leaving the task to his successor, Leo the 10th. This 
haughty pontiff had, by his prodigality in various ways, exhausted 
his treasury, and yet was very desirous to prosecute the work ; 
supposing it would add strength and glory to his throne. To 
procure the necessary means, he resorted, like his predecessor, to 
the sale of indulgences, though in a greater degree. Those, who 
were deputized for the purpose in different parts, did their mas- 
ter's work faithfully, but ruinously. Especially was this true of 
Tetzel, a Dominican, who appeared, duly authorized and com- 
missioned, in the market-place of Wittenberg, to vend his ec- 
clesiastical wares. We at this day can little realize, and hardly 
believe, that men could possibly so outrage all moral feeling as 
he and others did, — could exhibit such bare-faced impiety in the 
broad daylight of a Christian country. But it is entirely expli- 
cable on one principle. Such monstrous conduct was possible in 
Christians and Christian ministers, only because the enlighten- 
ing, elevating, and purifying influences of the Bible were with- 
drawn by the indiction of its use, and the moral perceptions of 
men had, in consequence, become dimmed and blunted ; and in 
like manner, it is difficult for us to bring ourselves to believe 
that men could act so, for the very reason that our minds and 
hearts have always been under Scripture influence ; and we 
accordingly are tempted to make, what seems possible to us, the 
measure of what men might do, unilluminated and unrestrained 
by the circulation of the Bible, its unfettered reading, and by the 
weekly inculcation of its principles, and daily reference to its 
authority, as sole, supreme, and final. But a little knowledge of 
poor human nature thus left to itself, and a little examination of 
history, show that the conduct alluded to was entirely possible, 
and in truth, a sad matter of fact. But what was that conduct ? 
Brethren, I dare not set it forth in all its true and odious colours : 



THE WRATH OF MAN. THE PRAISE OF GOD. 249 

suffice it to say, that, under the authority of the Pope, the Arch- 
bishop of Mentz, the monk Tetzel, and a multitude of other 
agents, indulgences, or written certificates of pardon for all sins, 
marked with a red cross, were sold to the deluded multitude at 
prices fixed in a regular tariff, according to the nature of the sin, 
and the wealth or poverty of the purchaser. The indulgences 
were for sins already committed, and sins yet to be committed; 
for men who had passed out of life, and men still living; and no 
crime of which human nature was capable, was considered beyond 
their atoning efficacy. Besides this, the most gross, vulgar, pro- 
fane, and every way shocking exhortations were made to the peo- 
ple to induce them to purchase freely. " Pour in your money," 
cried Tetzel, " and whatever crimes you have committed, or may 
commit, are forgiven. Pour in your coin, and the souls of your 
relations and friends will fly out of purgatory the moment they 
hear the chink of your dollars at the bottom of the box." All this 
and much more of the same disgusting nature took place in Wit- 
tenberg, where Luther lived. Luther was then an Augustinian 
monk, a doctor of theology, a professor of the University, and a 
pastoral visitor of two provinces of the empire, and he was led 
by his office, as well as his religious instincts, to judge of the 
character of such proceedings. He did so, and the result is 
known to us all. His pious and intrepid soul was stirred 
within him to resist such horrible caricaturing of Christianity, 
such mockery of all religion. His eyes, and the eyes of others, 
were opened to perceive the unscriptural character of this and 
various other principles and practices — indeed, the whole system 
of the Church of Rome ; and by the grace of God their hearts 
were strengthened to enter their jtrotest, before men and angels, 
against all such anti-Christian doings and doctrines ; a protest to 
which we of this land may trace, most of our political, yet more 
of our social, and all our religious privileges. What has not the 
Reformation done for us, and some other nations of the earth ! 
And what is it not also accomplishing for the poor, benighted 
heathen, who are receiving, through the instrumentality of Prot- 
estants, the pure word of God, and the beneficent institutions of 
the Gospel ! And yet, be it remembered, all these happy effects 
are to be traced, in one view, to a measure designed by its pro- 
jectors rather to besot the minds of men with ignorance and 
superstition — God overruling the whole for good. 



250 THE WRATH OF MAN, THE PRAISE OF GOD. 

After the manner of this example, and in connection with it, I 
might proceed and show at large, that the munificence of this 
same Leo 10th, who thus sold indulgences to build St. Peter's, 
as a patron of letters, was also made conducive to the furtherance 
of the Gospel. Such patronage was only with him an instance of 
that pride of life, in indulging which he delighted. It certainly 
was not piety, for he would not read the authorized Yulgate 
translation of the Bible lest, forsooth, he might thereby impair 
the classical elegance of his Latinity ! But still the liberality with 
which he encouraged the cultivation of letters, though he neither 
designed or desired it, did indirectly promote true piety, and, in 
no small degree, advanced the cause of the Reformation. For it 
is in the midst of light and knowledge of all kinds, the more 
abundant and wide-spread the better, that the principles of the 
Protestant Reformation ever prosper most. 

But I hasten on to a final example from history : 
About one hundred and twenty years ago, a combined and 
systematic attack was commenced upon the Christian relig- 
ion. Some of the most popular writers of Europe united, in 
one impious effort, all the powers of wit, eloquence, and learn- 
ing. Every cavil which captiousness could suggest, every soph- 
ism which ingenuity could weave, every slur which ridicule 
could cast, was unceasingly employed by these Satanic men. 
The struggle on their part was long-continued and severe ; but 
in vain. So far were they from accomplishing their purpose, 
that their efforts, in the end, materially promoted, in various 
ways, the cause of the Redeemer. In the first place Christendom 
was roused from her slumbers by the attack, and led to put on 
her strength anew — the strength of zeal in God's service, and 
dependence on God's spirit. In the next, the paramount impor- 
tance and preciousness of the common Christianity, as distin- 
guished from denominational peculiarities, was impressed upon 
the mind of the Church. Again, Christians of the different 
orthodox Protestant denominations were compelled to see the 
folly and sin of indulging petty jealousies and animosities, when 
they ought to be engaged in evangelizing the world ; and so rise 
was given to the many Bible, Missionary, and other Societies, 
which distinguish and bless our age. This infidel controversy, 
in the fourth place, has proved the strength (if proof was needed) 
of the foundation on which our religion logically rests. The 



THE WRATH OF MAN, THE PRAISE OF GOD. 251 

evidences of its truth were only developed and multiplied by the 
collision. The volumes, composed during the controversy, in 
defence of Christianity, must ever stand around it as a bulwark 
of sound reasoning, which nothing can overthrow. Finally, the 
issue of the conflict was one more proof, added to the many 
which history has furnished already, that Christ will protect his 
Church — that though heathen rage and infidels conspire, yet his 
promise stands sure, " The gates of hell shall not prevail against 
UP Like a rock amidst the surf of the wild, billowy ocean, it 
calmly defies the fiercest assault. Every wind that blows, every 
wave that rolls, but serves to evince its immovable stability. He, 
to whom the strength of the everlasting hills belongs, has laid its 
foundations so sure that it cannot be moved. God, God, has 
pronounced it immovable, and immovable it is. 

But not only was the stability of Christian truth thus proved 
in spite of the efforts, but also in the face of the most confident 
and impious boastings, of its enemies. For example, Yoltaire 
was a long time in the habit of saying,* that he lived in the 
twilight of Christianity, meaning thereby, that its sun would 
soon go down. He little dreamed, that that twilight was rather 
the twilight of its rising ; and much less did he suppose, what 
afterwards proved a fact, that the very instrument and scene of 
his endeavours to overthrow Christianity, would become an in- 
strument and scene of its triumph and advancement. It is a 
very noticeable circumstance, that the printing-press from which 
his infidel works were struck off in Geneva, was afterwards em- 
ployed to print Bibles ; and that the room in that city, in which 
his plays were acted by his friends and other theatrical amateurs, 
afterwards came to be used as a Bible depository ! Similar was the 
fate of some of the sanguine and vaunting prophesyings of Tom 
Paine. Sitting in the City Hotel, New York, at the beginning 
of this century, he predicted, that in five years there would not 
be a Bible in the then United States ! Not long after was formed 
the American Bible Society, which has since printed and circu- 
lated millions of Bibles, many of them sent to the very ends of 
the earth ! 

As the abortive attempts of modern infidels may thus be 



* He used also to say that " it took twelve men to write Christianity up ; one 
man should write it down." 



252 THE WRATH OF MAN, 

employed to show how God overrules the wrath of man, so may 
those of the earlier enemies of Christianity. Celsus in the sec- 
ond century, Porphyry in the third, Julian in the fourth, have 
all furnished, in their writings, written to overthrow Christianity, 
valuable materials for its defence. Lucian, who belonged to the 
second century, actually, though unwittingly, promoted it in his 
own day — promoted it, a respectable scholar has said, though 
perhaps hyperbolically, more than any one man among all his 
contemporaries. He has been called the Yoltaire of Grecian 
literature, and attacked the Christian religion with the same light 
weapons of wit and ridicule, that the Frenchman used. Like 
him, he was an Epicurean in theory and in practice, and could 
not be expected to see any good in the religion of the holy 
Jesus. He made no distinction between Christianity and hea- 
thenism, but levelled his shafts at both indiscriminately. Those 
aimed at heathenism told most fatally : those aimed at Christian- 
ity fell short ; and to expose the antagonist error, was to promote 
the truth. 

Thus then, in an endless variety of ways, on a large scale, 
through the power of Him who worketh all in all, the riddle is 
solved, and " out of the eater cometh forth meat, and out of the 
strong cometh forth sweetness" 

But it may be asked, while all this is true in reference to indi- 
viduals, who have exerted a great influence on society for evil, 
and to events of a world-wide importance, how does the text find 
illustration in the multitude of cases in private life, where man's 
wrath, against God at least, goes unpunished for long years to- 
gether ? Now in such cases, be it distinctly understood, the ex- 
acting of God's meed of praise is only postponed for a little 
while. When the evil day comes, and repentance with it (as is 
apt to be), one hour's anxiety about the welfare of the soul, and 
self-reproach for leading an irreligious life, reestablishes the prin- 
ciple of the text, renders praise to God, and gives a solemn les- 
son to all acquainted with the circumstances. Even should the 
sinner triumph in his ungodliness to the last (an improbable 
supposition, I allow), we should remember that God is not done 
with him yet, nor men either. He has yet to appear before God, 
in the sight of all men, on the great day, in another world. In 
that world, if not here, it may yet be seen, that the 'divine truth 
we have been considering never fails of verification, but follows 



THE WRATH OF MAN, THE PRAISE OF GOD. 253 

the transgressor beyond the confines of time, and in eternity ex- 
acts fulfillment. He being at length overtaken by justice, ar- 
rested by the hand of omnipotence, and consigned to the place 
which his own sins have prepared for him, angels and redeemed 
saints, and his own self-condemning conscience will own the sen- 
tence just : u Righteous art thou, Lord, which art, and wast, 
and shalt be, because thou hast judged thus." " The wrath of 
7nan shall praise thee; the remainder of wrath shalt thou restrain." 

2. Brethren, it is a mighty truth, that the Lord ordereth all 
things after the counsel of his own will, — that as all things were 
originally designed to promote his glory, every event which takes 
place in the world is made, in spite of every effort of creatures 
to the contrary, to subserve this end. It is the doctrine of the 
text and many other Scriptures. We are told, that "of God, 
through him and to him are all things ; " — that " for his pleasure 
they are and were created ; " — that "God hath made all things for 
himself, even the wicked for the day of evil." 

Now I am well aware what deep questions this subject brings 
up, and how honest searchers after truth have, in all ages, been 
sorely pressed by them, some on one side and some on the other. 
I am aware how hard it is to conceive, how the infinite power of 
God and the finite power of man can possibly coexist and coope- 
rate, so as not to interfere with the indefeasible supremacy of 
God, nor yet with the undoubted and morally indispensable free- 
dom of man. I know too that, under the pressure of this alter- 
native difficulty, some men have openly and avowedly sacrificed 
one of these truths to the other, and that some, while professing 
to embrace both, have been equally one-sided. But really, after 
all, there is no more difficulty here, than in another case exactly 
analogous to it, of which we do not complain, and in regard to 
which our minds are settled down in a tranquil habit of convic- 
tion and of action. I can only give the simplest utterance to the 
thought. It is this : The infinite being of God interferes with 
our finite existence, and our finite existence with the infinite being 
of God, just as much as the sovereignty of God interferes with 
our free action, and our free action with the sovereignty of God, 
If it derogates not from the majesty of God, that there should 
exist beings, who are not himself, neither does it that there should 
be power and action, which are not his own. Besides, have we 
forgotten that one of these classes of truths, touching the agency 



254 

of God as infinite, has reference to things as existing in eternity, 
and the other, touching the agency of man as finite, to things 
existing in time ; and that these spheres of existence are as dis- 
tinct in kind as they are different in degree, and therefore that 
the things in the one can no more come in conflict with the other, 
than lines on parallel planes can intersect, or colour can be said to 
be contrary to sound, or sound to odour ? In view of these con- 
siderations then, because we cannot see precisely how these two 
facts of human and divine agency harmoniously unite, shall we 
rashly deny either, vouched for as they both are in the word of 
God, and by the voice and structure of the moral universe? 
Surely not, my brethren. "We have not so learned Christ; no, 
nor sound philosophy either. Both alike would lead us to esti- 
mate our powers more humbly. They would suggest, that when 
we find ourselves running out either term of the couplet of 
truths referred to, into contradictory conflict with the other, it is 
probably a sign that we are getting beyond our depth, and had 
better speedily retreat ; or else, that our whole mode of looking 
at the subject — our logical method, as it is called — is wrong, and 
hence all our difficulty. And they might teach us other lessons 
also ; for instance, that when " in our life " we are compelled, in 
the midst of these unsettled difficulties, to make a choice between 
the speculative and the practical, we should give preference to 
the latter, and "in our doings" let it rule us; and further, that we 
should beware and not mistake what is merely dear to us, from 
accidental causes, or some personal idiosyncrasy, for that which is 
essentially and in itself practical. Lastly, they would suggest 
for the moderating of controversial heat, as well as the abate- 
ment of our intellectual difficulties, that it is on dark and de- 
batable ground, like that now referred to, that charity is most 
likely to be sacrificed, and those put asunder here, who hope to 
live together hereafter ; and that suspense in these matters is 
often preferable to decision, as also ignorance is always to be 
preferred to error. With such considerations as these, brethren, 
should we curb our curiosity, chasten our speculations and our 
statements, and charm our doubts to rest. 

Perhaps, however, we may allowably make one direct effort to 
silence the clamour of the imagination, the chief source of diffi- 
culty on this subject, showing by a parallel case, taken from 
affairs not pertaining to religion, how these two agencies may co- 



THE WRATH OF MAN, THE PEAISE OF GOD. 255 

exist without interference. We all know, I presume, what great 
foresight and calculation, vigilance and activity are necessary to 
provide for the maintenance of a large army, so that every thing 
required shall be at hand in due season, quantity, and place. I 
need not go into details: suffice it to say, that proper arrange- 
ments in this department are indispensable to success in all the 
rest, and that suitable care and caution here, have characterized 
all great military leaders. Now for an army let us substitute a 
city, say of two or three millions, the present population of Lon- 
don: what powers of combination, what wakeful care, what 
ceaseless industry must be necessary, that such a mighty multitude 
of all ages and ranks may be supplied, regularly, appropriately, 
and without failure ! How shall provision be made for such a 
mass of human want, from year to year, through all seasons of 
the year, and so that none need lack, and that nothing shall be 
wasted ? Let me rather ask, how it is actually done. Brethren, 
human foresight could not do it, as it ought to be done, and 
does not do it, as it is done. It is not of man's, but of God's de- 
vising. As truly as the Israelites were enabled to gather every 
morning manna for their daily wants, through the miraculous 
agency and superintendence of Jehovah, so truly are the neces- 
sities of that wide-spread and teeming city supplied, by the ordi- 
nary and overruling power of the same Providence, exercised in 
another way. To become sensible of this it is only necessary 
that we ask ourselves whether it is the moving purpose of one 
individual of the many thousands, who pour into that city every 
morning with the necessaries of life, to save the inhabitants from 
famine and death; and whether it is his study, that the amount 
of the whole supply be adjusted to the whole demand, and just 
so much provided as will be consumed and no more, lest the loss — 
the tremendous loss which miscalculation for millions must occa- 
sion. It is obvious, that each man is thinking only of himself 
and his own interests. The care of that vast population is the 
last subject that enters his mind. It is the Power on high which 
superintends and directs the whole. It is God who cares and 
provides for these dependent millions ; man could not do it, at- 
tempts it not, purposes it not, thinks not of it. And how does 
God accomplish it? Plainly, by encompassing and hedging in- 
dividual men about with those manifold circumstances, relations, 
and mutual dependencies, which, while they are left free in other. 



256 THE WRATH OF MAN, THE PEAISE OF GOD. 

respects, naturally produce this amazing result. Notice the two 
agencies here, the human and the divine, how harmoniously they 
move together in this secular operation ; man entirely free in the 
sphere appointed him, not frustrating, perhaps not thinking of, 
the designs of Heaven ; God supreme, ruling overall, and accom- 
plishing by means of all, his wise and beneficent plans ; and 
that too, without the least interference with the freedom of those, 
whom he thus makes purveyors to this multitude, and almoners 
of his bounty. 

Now, somewhat in this way it is, that the manifold wisdom of 
God contrives, in the endless diversity of its operations, to make 
the wrath of man to praise him. I know full well, indeed, the 
imperfection of all such illustrations of spiritual things ; yet this 
example may, perhaps, in a measure help us to see that, if man 
is free in things natural, he may be also in things spiritual, and 
yet God be sovereign over both ; and that, when God orders all 
things after the counsel of his own will in matters of moral 
agency, it is the event, the issue, as regards his own glory, which 
he thus absolutely ordains. God is not the author of sin, neither 
does he so ordain it, as to make it necessary : he simply overrules 
it. As men, by the contrivances of art, disarm the lightning of 
heaven, and convey it harmless to the earth, and even convert it 
to useful purposes, so does the Almighty frustrate the designs of 
the wicked, or else convert them to his own wise ends, without 
any interference with their moral agency. 

And now, in conclusion, brethren, let me remind you, that God's 
ends should be our ends : we can live to no higher or happier 
purpose ; and it behooves us to enquire whether we are endea- 
vouring to accomplish them. Accomplished, in some way or 
other, they will be, as we have already seen. God will do it for 
himself, if man be unwilling. The proper enquiry, therefore, is, 
are we paying him voluntarily that tribute of praise which is his 
undoubted due ? Is it the endeavour of our lives to promote his 
glory ? Have we a permanent and pressing conviction of the 
truth, that God is the centre of all things ? Do we really and 
deeply feel the relations, in which we stand to him, as the crea- 
tures of his power and the lieges of his sovereignty, and are the 
duties arising hence as actually influential over us, as those arising 
from our connection with our fellow-men ? We feel obligated as 
parents and children, as brothers and sisters, as friends and citi- 



THE WRATH OF MAN", THE PRAISE OF GOD. 257 

zens : do we feel, much more as we should, our obligations as the 
offspring of God and the subjects of his government ? Does our 
responsibility to him bear with a sensible and habitual weight 
upon our souls ? These questions may all be gathered up into 
one : do we coincide with and approve the ends which God had 
in view in giving us existence ; and is it the supreme desire of our 
hearts to promote these ends ? And oh, what a question is this, 
embracing as it does the whole destiny of man ! Should it appear 
that it cannot be answered in the affirmative by any soul among 
us, that man's doom may be read in the solemn words, which 
have been to-day the subject of remark. Sooner or later, if he 
repent not, he must become a tremendous verification of that 
fixed decree, " The wrath of man must praise the Lord? 

On the other hand, suppose a person able in some good degree 
to answer it affirmatively, being conscious to himself that he has 
submitted to the power, the providence, the authority, the wis- 
dom, the righteousness and the grace of God — what a contrast 
his condition makes to the other ! How secure the position of 
such an one ! how solid his peace ! how pure and elevated his 
life and course ! He is no longer vainly endeavouring to stem 
the current of the divine laws of the universe ; he is no longer 
madly fighting against God. He contemplates God with delight, 
as ruling in heaven and on earth with sovereign sway. He is 
thereby assured, that righteousness must at length universally 
prevail, and all things, in some way or other, work together for 
good for them that do good and love God ; and that the Gospel, 
so dear to his heart for Christ's sake and for man's, must event- 
ually triumph, and prevail to the ends of the earth. Is he 
blessed in his own lot ; he can pour out his heart in hymns of 
praise, believing that God accepts the sacrifice for Jesus' sake. 
Is there need for prayer — prayer for himself, or intercession for 
others ; he has the assurance, that as the sovereignty of God in- 
terferes not with an answer, so the power of God makes it pos- 
sible, the wisdom and righteousness of God fix the measure of it, 
and the grace of God Christ prompts — dictates it. How rich 
then such an one, both in possession and in prospect ! What is 
there that he hath not, apportioned by a love and secured by a 
power which knows no limits. u Whether it he Paul or Apollos 
or Cephas, or the world or life or death, or things present or 
things to come, all are his, and he is Christ's, and Christ is God's" 
17 



THE OEDEE FOE MOENHSTG PEAYEE 



I. Corinthians xiv : 15. 
— I will pray with the spirit, and I will pray with the understanding also. 

Moke than a hundred times every year, those, who worship 
steadily in our churches, make use of the morning and evening 
Service. This fact sufficiently attests their high sense of its value 
and utility, without their continually indulging, as some do, in 
idle, egotistical enconiums upon its merits. But though they 
should not be always eulogizing these forms of prayer, or, at any 
time, praise them extravagantly, they ought occasionally to make 
them the subject of their study, that they may at least under- 
stand the principle of their composition, and, if possible, catch 
and thoroughly imbibe their spirit. That spirit, they should 
perceive and know, is primarily and originally the spirit of 
Scripture; derivatively that of martyrs and confessors to the 
truth of Scripture. In the use of these forms it was, that the 
fathers of the Protestant Church of England fed the flame of 
devotion in their hearts, and received strength from on high for 
that patient endurance unto blood, to which they were called in 
attestation of their faith. And they were as docile as they were 
firm ; for in drawing up these forms, it should also be remem- 
bered, these men spurned no assistance within their reach, but 
used the best lights which their own or previous ages, their own 
or other lands, their friends or their enemies, could afford. No 
religious reformers, as I believe, ever went to work with better- 
poised and better-furnished minds, with less self-conceit and more 
true docility, than those o>f the English Church. There was in 
them a beautiful combination of moderation and boldness, of 
teachableness and independence, of knowledge and sound judg- 
ment. And their diligence was as great as their modesty. The 
parts of the service were not selected, or composed, or put to- 
gether hurriedly : " painstaking and prayer " directed the whole 
proceeding. Let me then ask you, as a not unprofitable exer- 



THE ORDER FOR MORNING PRAYER. 259 

cise, to accompany me through the morning service ; (omitting the 
Litany). My object is to give not an exposition; but the ra- 
tionale of the service, noticing only those prominent points which 
such a hurried review will allow. In that review it will help us 
to have our Prayer-books open before us. Of the Litany, I shall 
say nothing ; partly, because it does not necessarily belong to the 
Morning Prayer, and originally was a totally distinct service ; and 
partly because if noticed at all, it would require more time than 
in this connexion could be bestowed upon it. For the Litany is, 
as I conceive, without exception the most sublime and touching 
single office of adoration, prayer and intercession, in which the 
human heart ever poured out its feelings before God, in the great 
congregation. Not only has it greatly helped the devotions of 
praying people at all times, but through it the desk has often 
done most effectually the duty of the pulpit. Even the thought- 
less mind of youth — of childhood — has often been arrested, and 
brought to seriousness and reflection, while listening to its strains 
of humble adoration, contrite confession, earnest entreaty, and 
tender and all-comprehending intercession ; and has thus, in some 
sense, caught the spirit of devotion, before well capable of telling 
what devotion is. 

The Morning Service, then (to which the Evening Service is 
substantially like), begins, I proceed to remark, with the Sentences, 
some fourteen texts gathered from the Scriptures. Out of these- 
the minister selects and reads one or more ; being determined in 
his choice by a reference to the subject of worship generally; or 
the season in the ecclesiastical year ; or the discourse afterwards to 
be delivered ; or the condition of the congregation, or the tone* 
of his own mind at the time. These Sentences are only strictly 
preparatory. In religious exercises, preparation, so far as possi- 
ble, is lit and proper. We would not rush without consideration 
into the presence of an earthly potentate : how much less should 
we so appear in the presence of " King of 'kings" Says the wise 
man, " Keep thy foot when thou goest into the house of God. rr 
" Be not rash with thy mouth, and let not thy heart he hasty to 
utter any things before God: for God is in heaven and thou upon 
earth" In conformity with these directions, we are wont indi- 
vidually to kneel before God in prayer, on entering his courts, ask- 
ing his blessing on what we are about to engage in. In these 
Sentences the minister openly, and for the whole congregation ,_. 



260 THE ORDER FOR MORNING PRATER. 

recognizes the propriety of this, and of beginning the worship 
of God, with an acknowledgment of our need of his help therein. 
This call to collectedness of mind and preparation of heart, I 
would add is most suitably made in the language of Scripture. 
It is fitting that silence in God's house, on occasions of public 
worship, should be first broken by the utterance of God's tvords. 
Thus are we made to begin our devotions under inspired auspices. 

The Exhortation, which follows the Sentences, is an address 
to the congregation, and of course is couched in the second per- 
son ; yet it is worthy of notice, that all through the subject mat- 
ter of the appeal, the minister is made to associate and identify 
himself with them in confessing sin, in asking forgiveness, in 
acknowledging mercies received, and in desiring to hear and 
embrace the word of truth, as read or preached. An identity 
of need, of faith, and of feeling is supposed to exist between 
them. He professes to do as they should do; and he asks them 
to accompany him in doing it. His language, moreover, is the 
language of affection / and most properly. Though he be per- 
sonally a stranger in the congregation, knowing not a single 
individual, if he be anything like what he ought to be, such lan- 
guage comes with truth and sincerity from his lips. The interest, 
chiefly meant to be expressed here, is not of earthly origin. In 
the desk and in the pulpit the minister is expected by his Master 
to rise above mere personal and social considerations. The in- 
spired Apostle said, that in the exercises of official functions, he 
dare know no man, not even Christ himself, after the flesh, merely 
or chiefly ; and so the minister looks at his people, mainly in their 
immortal relations and interests ; regarding them, not as friends, 
or neighbours, or fellow citizens, or sojourners in this world, but 
rather as travellers to another. Thus only indeed is it, that he 
can use these forms in their true spirit, preach the truth in love 
and fearlessness, and properly employ the language, which this 
Exhortation puts into his mouth. This Exhortation, then, is 
formally addressed only to others ; but virtually it is addressed 
quite as much to himself. 

The General Confession comes next. It is called general be- 
cause it is expressed in the most general terms, and because it is 
such that every child of Adam, who has attained to years of 
accountability, ought to be ready to adopt and use it. But 
though general it is thorough. Not only does it mention sins of 



THE ORDER FOR MORNING PRAYER. 261 

omission and commission, (which distinction includes all sins 
properly so called,) but it goes to the root of the matter, acknowl- 
edging our inborn depravity — our want of spiritual health by 
nature. It is further thorough in this, that when for the offences 
thus committed and confessed, God's sparing mercy and restor- 
ing grace are craved, it is on the ground not of man's right, but 
God's gracious promises declared unto mankind through Jesus 
Christ our Lord ; and at the same time, as evidence that we are 
not trifling with God, bat that we hate the sins for which we ask 
pardon of him, we are made also to ask for grace to enable us to 
live hereafter a " holy, righteous, and godly life" Thus with the 
petition for present forgiveness is united, as should be, a vow for 
future obedience. In all respects, therefore, is this form just 
what it ought to be. It is suitable in its place in the Service, as a 
form of confession ; (for sinners, when they come before God in 
solemn assembly, are naturally reminded, first of all, of their 
great unworthiness, and not unnaturally feel some disposition to 
acknowledge it ;) and it is suitable in itself, as an expression of 
such feeling, at once brief, comprehensive, deep and sincere. 

As the parts of the Service are not arranged at haphazard, but 
according to a principle of inward connexion; upon the " confes- 
sion" of sin follows naturally the " Declaration of absolution" 
After the call for mercy and avowal of sorrow for sins committed, 
comes appropriately the promise of forgiveness. This form, we 
all understand, is not an absolution, but a declaration of absolu- 
tion, i. e., of the terms on which God absolves. "Who can actually 
forgive sin but God only? Who has the power, in the sense of 
prerogative, to do so ? Who has the power in the sense of qual- 
ification for the exercise of such a prerogative ? In short, who has 
the power in any sense, according to the intrinsic nature of sin? 
For what is sin, but a free and conscious wrong relation of the 
heart to God, just as virtue is a right one? Crimes and misde- 
meanors we may be guilty of before men, and men may pardon 
them ; but sin, strictly speaking, is that which constitutes guilt be- 
fore God, and God only can pardon it. According to the Apostle, 
" Sin is the transgression of God's law" Now then, in order to the 
forgiveness of such sin, there must be an exercise of divine pre- 
rogative and divine attributes. The heart must be known ; for sin 
can be forgiven only to the penitent and believing ; and as God only 
knoweth the hearts of the children of men, he only, therefore, 



262 THE ORDER FOR MORNING PRATER. 

can remit its penalty, and speak peace to the conscience-smitten. 
But though it belongs to God only to forgive sin, what forbids 
that any mortal, who has learned the placability of God by the 
sure testimony of the Gospel, and not from human conjecture or 
from human wish, (which is often the sole parent of our thoughts,) 
should make known to his fellow-sinners the glad tidings that 
God " pardoneth and absolveth all them that truly repent and un- 
feignedly believe?" What Christian, indeed, has not often made 
this declaration to his neighbour, when sitting in the house, or 
walking by the way, or standing at the bedside of the sick and 
dying, feeling that if the person addressed only believed the tes- 
timony and received it into his heart, he at once became a justi- 
fied servant of Jesus Christ, an adopted child of God for Jesus' 
sake. But while all may, and according to their opportunity 
should, proclaim the precious truth that there is forgiveness with 
God, it belongs especially to the minister so to do, publicly and 
privately, formally and informally, for the individual and for the 
congregation. With him it is an official act, to which he is ap- 
pointed, just as to preaching or any other ministerial duty. But 
though he declares absolution, he does not convey it, or, according 
to the mind of the Church, pretend to convey it. A further 
proof of this statement is, that the declaration is made to a class, 
a description of persons, namely, those who repent and believe ; 
and not to certain distinguishable and discriminated individuals. 
In order to discriminate there must be knowledge ; but God only 
knows who make up this class — the minister docs not know. So 
far, accordingly, is he from presuming to exercise the divine func- 
tion of pardon, that, after thus making the declaration of God's 
mercy, he distinctly says that it is "He" that " pardoneth and ab- 
solveth," and forthwith he asks the people to join with himself 
in prayer, that God would grant to them and him in common, 
" true repentance and his Holy Spirit, that those things may 
please him, which they do at this present, and that the rest of their 
life may be pure and holy." In this strain runs the longer " Dec- 
laration of absolution," while in the shorter the minister, instead 
of commanding, or collating, forgiveness by virtue of his office, 
simply prays God to grant it on the ground of his gracious prom- 
ises, saying, u Almighty God, our heavenly Father, have mercy 
upon you, and pardon and deliver you from all your sins." 

In short, in these two forms, the minister declares what, through 



THE ORDER FOR MORNING PRAYER. 263 

God's goodness, may take place in any given individual case, but 
which will not occur where there is not faith ; and yet, again, 
which will come to pass wherever faith exists, whether this official 
declaration has been added or not ; though, of course, such declara- 
tion may be very conducive to the great ends of the Gospel, by 
bringing, in a striking way, before the mind those divine an- 
nouncements of mercy which faith apprehends, on which it 
feeds, and by which it lives. 

During the recital of the " Declaration of absolution " the peo- 
ple are supposed to be stirring up their hearts to lay hold of God's 
promises; and accordingly on supposition, that they have indeed 
exercised faith in the Lamb of God, slain for the sin of the world, 
they are next invited to join in the form which Christ taught his 
disciples; so full of the spirit of adoption, and so specially fitted 
for use under the circumstances assumed to exist. 

The congregation having, as a household of faith, thus worshipped 
God, the minister invites them to turn to yet other religious exer- 
cises of heart ; and, recognizing our need of the Spirit to help our 
infirmities everywhere, he prays, " Lord, open thou our lips ; " to 
which the people respond, "And our mouth shall shew forth Thy 
praise" All having stood and recited the Doxology, together 
with another summons to praise, with its suitable response, there 
follows the joyful anthem called the " Venite : " " 6>, come, let us 
sing unto the Lord, let us heartily rejoice in the God of our sal- 
vation." Praise ever becometh God's house. However tried 
and afflicted they may be, God's people have always much oc- 
casion to rejoice. Whatever need there may be for prayer and 
supplication, there is, according to the Apostle, ground for 
" thanksgiving " also. Where afflictions abound, consolations 
superabound, inasmuch as, being rightly exercised by them, 
Christians reap the peaceable fruits of righteousness from them ; 
yea, these very troubles work out for them a far more exceed- 
ing and eternal weight of glory. But the praises of the 
" Venite" are only an introduction to the fuller and more varied 
praises and other religious exercises of the mind, provided 
for in the Psalter ; of which a portion — a thirtieth part — is read 
by us every Sabbath day. Great prominence has always been 
given in every branch of the Christian Church to this Book 
of Holy Writ. Composed by the sweetest singers of Israel, from 
the time of Moses till after the captivity, it is most varied in its 



264 THE ORDER FOR MORNING PRATER. 

form and in its topics; though the same spirit pervades and 
works in every part. This variety adapts it to all men in all 
conditions. The thought and feeling of man, which are at all 
God ward, find in their endless diversified phrases fit utterance 
here, such utterance as can be found nowhere else. Hence the 
Psalms have been, ever since their publication, the great guide in 
devotion to God's people throughout the world. What a light 
have they been, especially in the dark hour of affliction ! How 
many a sorrow-stricken heart have they soothed, when every 
other appliance failed ! How many an exhausted and downcast 
spirit have they been the means of lifting up and strengthening! 
How many a dying soul have they cheered and sustained ! Yea, 
in the use of its rapt language, how many a justified spirit has 
winged its triumphant way to heaven ! Yet more — and beyond 
this we cannot go — did it not furnish words for the dying utter- 
ances of the Redeemer of mankind? It is obvious, therefore, and 
very proper to remark, brethren, that if the Psalter ever appear 
lacking in interest to us, it is because we have not attained to the 
religious susceptibility, or been placed as yet in the outward cir- 
cumstances, which suit it to our case. Hear the testimony of the 
great Luther to the preciousness of the Psalms : " Thou readest 
through them," says he, to the people, " the hearts of all the 
saints, and hence the Psalter is their manual ; for each finds in it, 
in whatever circumstances he is placed, Psalms and words so 
well adapted to his condition, and so fully according with his 
feelings, that they seem to have been thus composed for his own 
sake merely, insomuch that he cannot find, or even wish to find, 
any words that are better suited to his case." All this is so ob- 
vious, however, to every Christian at all instructed in his Bible, 
and exercised in the things of God, that this quotatiou is not 
made as conveying the opinion of Luther, (though, in my judg- 
ment, one of the noblest men by nature and by grace the world 
has ever seen,) but rather because it is an expression of his per- 
sonal experience. No man, perhaps, oftener meditated on the 
Psalms, or had them on his lips in sacred song, or more deeply 
felt their value to his own heart. Indeed, no man ever needed 
their support more. At first, as he tells us, he stood alone ("Primo 
solus eram;") and, for many a long day, while contending against 
the mightiest association on the earth, professedly sacred, but 
really secular, he had but the measured countenance of the cau- 



THE 0EDEE FOE MOBNING PEAYEE. 265 

tious Elector of Saxony; and, even to the end of life, he was 
made to feel, at every step, that he must not repose his confi- 
dence on the help of man ; he must not put his trust in princes ; 
that God alone could sustain him and his cause. Now God 
did sustain him ; and, while all Scripture was instrumental in 
thus making him strong in the Lord, it was ever specially re- 
freshing to his spirit, in the midst of his sorrows and anxieties, 
as he had the gift of music in large degree, to pour out his feel- 
ings before God, in the strains of the inspired David, or Asaph, 
or the sons of Korah ; at one time humbling himself in confes- 
sion, at another, begging the stay and support of God's arm ; at 
a third, encouraging himself to cast all care to the winds, because 
God was caring for him ; at a fourth, fully triumphing in the 
assurance, that God was his " present help " and " strong tower." 
And, what the Psalter was to Luther, the same has it been to 
millions before and since, and will be to the end of time. Our 
Church seeks to make her congregations partakers of the bless- 
ing, by enjoining on the minister and people, every Sabbath day, 
the alternate rehearsal of a large portion of it; subjoining to the 
whole the Christian doxology, that, in the use of the Old Testa- 
ment language, we may be led to see, that we should put into it 
those expansions of meaning, those modifications of thought, and 
those spiritual applications, which belong to the economy under 
which we live, and for which the older economy was meant to 
prepare. 

After the Psalter, the congregation seat themselves to receive 
instruction from the page of Scripture in two Lessons, the one 
taken from the Old, the other from the New Testament. 
They are appropriately called lessons. We come to the house of 
God, the clergyman and layman, the young and the old, the edu- 
cated and unlettered, alike, as learners. The octogenarian Chris- 
tian needs instruction as really as any babe in Christ ; the chief 
difference between them being, that the former feels his need of 
light more than the latter. Observe with what emphasis, accord- 
ing to the Prayer-book, this instruction is given. The minister 
formally announces what he is going to do ; tells where the Scrip- 
ture to be read is found, that those who have books may accom- 
pany him, if they please, with the eye as well as the ear, and 
then closes each reading with the words, " Here endeth the lesson" 
first or second, as it may be. This is not too minute a particular 



266 THE ORDER FOR MORNING PRAYER. 

to be worthy of notice ; for it is a part and a specimen of that 
systematic effort which our Church has everywhere made to give 
her congregations a high sense of the supreme authority of 
Scripture. She would teach thereby, what she also expresses in 
her Articles, that "Holy Scripture containeih all things necessary to 
salvation : so that whatsoever is not read therein, nor may be proved 
thereby, is not to be required of any man, that it should be believed as 
an article of the faith, or be thought requisite or necessary to salva- 
tion ; " and further, that even the Apostles' and Nicene Creeds 
are to be received and believed, not on the ground of tradition or 
mere Church authority, but because " they may be proved by most 
certain warrants of Holy Scripture" If, then, we would have 
regard to the counsel of our Church, and much more, if we duly 
realize how the word of God transcends in importance every other 
word ; we cannot be inattentive hearers, when the appointed por- 
tions of Scripture are being read from the desk. We shall rather 
thank God, that we can thus hear it in his house, and also read it 
in our own dwellings, and shall endeavour, not only to hear and 
read, but also to mark, learn, and, by God's grace, inwardly digest. 
After each lesson is inserted in the morning Service some form 
of thanksgiving and praise, most suitably rendered to Him who 
has caused all holy Scripture to be written for our learning. It 
was thus the early Church arranged the service, being made to 
feel, more deeply than we are apt to do, by the heathen darkness 
and degradation that surrounded them, how mercifully God had 
made them to differ from those without, by a true knowledge of 
himself. Heathenism is not at our doors, as it was at theirs ; but 
alas ! we know it still covers most of the earth, though in distant 
parts ; and we of this favoured land and time ought, therefore, 
like our predecessors, ever bless God that the day-spring from on 
high hath visited us. Now such thanksgiving could not be ren- 
dered in more suitable language than that of the Te Deum, or the 
Benedicite, one or other of which follows the first lesson. The 
former is a form of worship which dates back to the Sixth Cen- 
tury, and has ever since commended itself to the spiritual taste 
and enlightened judgment of the Christian Church. It is cer- 
tainly one of the most sublime and humble, seraphic and tender 
compositions that have ever fallen from uninspired pens. How 
naturally, times without number, have individuals, families, com- 
munities and nations, impressed by the majesty of God, and made 



THE ORDER FOR MORNING PRAYER. 267 

grateful by liis goodness in some signal deliverance, turned to this 
anthem as the best utterance of their feelings which their hearts 
could find, and sung, " TeDeum laudamus" " We praise thee, 
God ; we acknowledge thee to he the LordP 

As to the Benedicite it is more ancient than the Te Deum, 
being taken from the Apocrypha, and is a summons to all God's 
works, with a specific enumeration of many of them, to thank 
him for his great glory, to praise him and magnify him forever. 
This canticle is specially appropriate, when the preceding Lesson, 
or the sermon that is to follow, treats of creation and of the ope- 
rations of God's providence, whether ordinary or miraculous, for 
the good of his Church; as the Te Deum is always in place, 
being more general, christian and evangelical. 

Next comes the second Lesson, after which is repeated respon- 
sively, or else sung, the one hundredth Psalm, or the hymn from 
the prophesying of Zacharias on the occasion of the birth of John 
the Baptist ; in which most suitably after a reading from the New 
Testament, God is blessed for the visitations of his grace to the 
children of men. 

After all this reading of Scripture, with thanksgiving, the min- 
ister and people, both standing, repeat the Apostles' or the Nicene 
Creed ; the former on ordinary occasions generally ; the latter, 
when the doctrine of the Trinity is brought out in any of its 
bearings in the services of the desk or pulpit. The recital of the 
Creed has ever been to me a most interesting part of Morning 
Prayer. Therein we declare, that that service is with us a reason- 
able service ; that we act on intelligent conviction; that it is not 
mere custom that rules us, but that we rest on historic facts ; and 
that we think we hold to vital truth therein; vital to ourselves, 
and therefore spoken from the fulness of our hearts : and vital 
to others, and therefore testified to for their good ; while, as the 
Church of Christ was founded for the glory of God, we as parts 
of it would not hide the light which he has vouchsafed us, but 
would humbly but fearlessly exhibit it, nor have anyone for a 
moment suppose, we are ashamed of it before men or angels. 
Such an act, seriously gone about, confirms faith, helps our real- 
ization of unseen things, promotes a feeling of fellowship in the 
truth, and in every way establishes, strengthens, settles the wor- 
shipper in the feeling and character of a servant of God, and a 
disciple of Jesus Christ. 



268 THE ORDER FOR MORNING PRAYER. 

At tins point a change takes place in the Service : we pass to 
more protracted exercises of prayer, especially intercessory 
prayer. Introductory to these devotions the minister says, " The 
Lord he with you" to which the people answer, " And with thy 
spirit" Having thus recognized the great truth, that "we know 
not" of ourselves " what to pray for as we onght" and that the 
spirit must " help our infirmities" the minister adds, u Let its 
pray." Now this should be regarded as more than a mere noti- 
fication of the exercise about to be engaged in. The Homilies 
teach us it is more. As the deacons in ancient times in the 
Churches used, at intervals, to cry out, "Let us pray earnestly;" 
"Let us pray more earnestly;" (dst?S<£pisv £ht€vgoS or euTevsG- 
Tspov;) so this should be considered an exhortation to more 
engagedness in the service; especially as it is followed by the 
" versicles and responsals " addressed to Heaven, " Lord, show 
thy mercy upon us j and grant us thy salvation." " God 
make clean our hearts within us, and take not thy holy spirit 
from us" To think of God, let us ever remember, is not prayer. 
Neither is it, to add to this thought, thoughts of our own needs. 
We may meditate deeply on both, and yet not make that suppli- 
cation which comes up as sweet incense before God. To pray is 
indeed, to think of God and his grace, of Christ and his inter- 
cession, of the Holy Ghost and his help ; to think of our wants 
of body and of soul; but it is also, in addition to this, actively 
and earnestly, as those ready to perish, to beseech the Triune 
God to supply our necessities and relieve us of the evils, that 
press upon us now or threaten us hereafter. Prayer is that act 
of the soul, in which it comes nearest to God. There is not only 
thought, but feeling ; not only feeling, but desire ; not only 
desire, but volition. The whole inner man is turned and directed 
God ward, in all its powers, as a rational and immortal creature. 

According to this idea of prayer, measurably, the congregation 
is supposed to proceed to the Collect for the day, to the Collect for 
peace and the Collect for grace. It is not necessary to speak 
particularly of these. It is enough to say, that they are Collects, 
and that that means, brief prayers in which one phase of want, 
one strain of desire, one feeling of devotion is simply expressed, 
and concluded with a reference to that mediation through which 
alone our prayers can come up with acceptance before God. 
The next prayer is for the chief magistrate and all in authority. 



THE ORDER FOR MORNING PRATER. 269 

With this our intercessory devotions specially begin. St. Paul 
requires us to pray for our rulers, that we may be permitted to 
lead quiet and peaceable lives in all godliness and honesty. 
"Where power is lodged, there is responsibility \ a perilous thing ; 
and therefore we pray for those invested with it, on their own 
account. Where power is lodged, there is the ability to do 
much good or much mischief; and therefore we pray for officials 
for society's sake. Having thus given honor to whom honor is 
due, by this precedence in ^prayer, we next intercede for those 
who, the Apostle says, should be highly esteemed in love for 
their works' sake ; and for the congregations committed to their 
charge. In praying for bishops and other Clergy as ministers^ 
we are really also praying for ourselves as Christians. The out- 
ward work of the ministry may perhaps be easily performed, but 
to do that outward work, from and in the spirit which properly 
belongs to it, and which the master enjoins; — it is enough to say 
that in reference to this task the great Apostle of the Gentiles 
asks, " Who is sufficient for these things f " Alas ! what reason 
have we to acknowledge, that these things, which God has so 
imperatively joined together, are too often put asunder. And 
yet we know — which makes the case sadder still — that unless the 
spirit — the pure, loving, humble spirit of Christ himself be in the 
wheels of ministerial activity, these wheels move very much in 
vain. This conviction it was which made St. Paul often ask the 
Churches to pray for him, that he might have the supply of the 
spirit — might be spiritualized in his feelings and his doings ; and 
for the same reason, our Church, in one of her ordination hymns, 
puts these words into our lips : 

" How great their work, how vast their charge ; 
Do thou their anxious souls enlarge : 
Their best acquirements are our gain ; 
We share the blessings they obtain." 

In praying for their congregations, we pray for every little 
company of two or three, met together in Christ's name ; for the 
congregations which compose our communion, and especially for 
the congregation to which we belong. And the petition here is 
worthy of note. It is brief and exclusively spiritual; looking 
neither for health, or wealth, or any kind of outward prosperity, 
but simply for grace — that grace to which all other things are 



270 THE ORDER FOR MORNING PRATER. 

added, as far as consistent with this highest good. And further, 
this blessing is asked, not as an occasional gift, but a constant 
possession — a " continual dew" a perpetual influence, descending 
upon all, sanctifying hearts, uniting Christians to one another in 
love, and binding all by faith to Jesus Christ. The great plea here 
urged is, " The honor of our Advocate and Mediator Jesus Christ." 
Christ is honored when Christians walk worthy of their vocation ; 
when congregations are active in love and good works, and when 
blessings manifestly overflow from them on society around them. 
And on the other hand, how is Christ dishonored, when those 
called by his name, whether few or many, show that they love 
this world more than they love him, and to secure earthly good, 
break inward fellowship with him, while perhaps, the outward is 
unworthily and insincerily maintained. By such persons and 
such conduct Christ is crucified afresh and put to an open shame. 

The next prayer, which is the general intercession in the Morn- 
ing Service proper, is comprehensive of the world and the Church 
alike, of " all sorts and conditions of men " in both. In it we 
pray for the extension of the Gospel where the Church is not, 
and for the improvement of the Church where it is ; including 
therein in the Church universal, " all who profess and call them- 
selves Christians ;" not narrowing it down, as some delight to 
do, who make it consist only of those who hold to one favourite 
item of peculiar, outward organization. For Christians thus 
comprehensively taken, the prayer is, that they may live together 
" in unity of spirit, in the bond of peace and in righteousness of 
life ; " leaving it to God's good spirit, in his own time and way, 
to heal their divisions, and draw them together by the power of 
truth and love; not attempting to force them together by unau- 
thorized means, such as the outward pressure of ecclesiastical 
excommunications, or unchurching dogmas. Lastly, this beauti- 
ful prayer intercedes for a large class of persons always with us 
in the world, and always to be, till time shall be no more— the 
afflicted, whether in mind, body, or estate. It asks for them 
comfort to relieve, patience to sustain, and to life itself a happy 
issue — all for Jesus' sake. 

The service now hastens to a close in " a General TJianJcsgiv- 
ing" in which acknowledgments are made to God, for all the 
blessings of this life, and for the promise and prospect of a bet- 
ter — for the means of grace and for the hopes of glory. To 



THE ORDER FOR MORNING PRATER. 271 

this is appended a petition, that God would crown all his other 
favours by bestowing on us a grateful heart, proved sincere by a 
spirit of obedience. We virtually ask to be able truly to appro- 
priate to ourselves the language of Addison's Hymn: 

" Ten thousand, thousand precious gifts 
My daily thanks employ ; 
Nor is the least a grateful heart 
That tastes these gifts with joy." 

In this place it may be proper to remind you, that there are 
several occasional Prayers and Thanksgivings, found immediately 
after the Litany in our Prayer-books, which are wont to be intro- 
duced here, or previous to the last noticed form, as the exigencies 
of the church, or God's merciful interposition on behalf of its 
members, may seem to require. The prayers are for Congress, 
for rain or fair weather, for times of famine or pestilence, or 
war, for persons about to be ordained, for sick individuals, adult 
and infantile, for persons going to sea, or under affliction, for 
malefactors under condemnation, and for the councils of the 
Church, whether general or diocesan. The thanksgivings are, of 
women after childbirth, for rain after drought, for fair weather 
restored, for plenty when it crowns the year, for deliverance from 
our enemies; for the restoration of public peace at home; for 
deliverance from epidemic sickness and mortality; for recovery 
from sickness and safe return from sea. The suitableness of these, 
when God's providence in the orderings of our lot individ- 
ually, nationally, or ecclesiastically, brings us into the circum- 
stances enumerated, none can doubt. I only remark upon 
the use of these prayers and the use of these thanksgivings, com- 
pared with one another. When calamities press hard upon us, 
and there is none but God to help, we are comparatively ready to 
resort to a throne of grace. When God has interposed in our 
behalf and helped or delivered us, are we equally ready to run 
with grateful hearts and thankful lips to the footstool of his 
mercy? 1 fear not, my brethren. Long observation has led me 
to think, that the prayers of the Church for mercy in any and 
every kind of emergency, are far more frequent than thanksgiv- 
ings, when the mercy has been received. We are too much like 
the lepers whom the Saviour cleansed. Ten were cleansed, but 
only one returned to give thanks to God. Similar is the humil- 



272 THE ORDER FOR MORNING PRAYER. 

iating fact in regard to us, showing a low state of religion in our 
hearts. But whatever or wherever be the guilt, the Church? 8 
skirts are clear of it. For every mercy received she tenders us 
words of gratitude and praise. The very existence of these 
forms in onr Prayer-book, is a standing rebuke of the selfish in- 
gratitude of those who are thus importunate for blessings, and 
yet slow to acknowledge them, when they are vouchsafed. 

The last prayer of human composition offered in the Morning 
Service, is that called Chrysostom 1 s, because in truth written by 
that great and good man, Bishop of Constantinople, in the fifth 
century. In it the suppliants seem to glance back for a moment 
on the devotions they have been offering, and as if feeling, now 
that they are about to close them, the comparative insignificance of 
all the temporal good they have asked for, in an intense and over- 
whelming desire for pure, spiritual blessing, turning to God the 
Son, who in the days of his flesh, promised that where two or 
three should meet together in his name, he would be in the 
midst of them, they plead this promise and beg only two things 
as "all their salvation and all their desire," namely, "In this world a 
knowledge of the truth, and in the world to come life everlasting? 

The service I have been commenting on, ends, like almost all 
religious services, whether extempore or precomposed, with the 
form, with which the Apostle closes his second Epistle to the Cor- 
inthians ; only that here, being a benediction, it is made by the 
minister and people a prayer. The great object of its use seems 
to be to give prominence in our devotions, as in everything else 
pertaining to religion, to that distinctive and fundamental doc- 
trine of the Christian dispensation, the doctrine of the Trinity in 
Unity. The holders of this doctrine are generally accounted or- 
thodox. As long as men retain it, they cannot depart very far 
from soundness in the faith, and there is always hope of their 
recovery. It is fitting, therefore, that the service of a Church which 
has ever been remarkable, even in seasons of sad decline, for her 
tenacity on this point (while other Churches have relinquished, 
or loosened their hold upon it), should thus be brought to a close: 
in this it is only consistent with itself, ending as it begins, and as it 
is characterized all through. When, therefore, according to Apos- 
tolic practice, the minister and people add to the whole, as to the 
several parts, their solemn Amen • who will presume to rise up 
and say, they have not been engaged in a good w T ork — a work 



THE ORDER FOR MORNING PRAYER. 



273 



every way adapted to the condition and necessities of man, and, 
as far as possible in human doings, suitable to the majesty of 
God? 

On the whole Service many remarks might be appropriately 
made. I make but two. One is, that the Service we have been 
considering, is strictly an "Order of Morning Prayer," not a 
congeries of forms loosely thrown together ; and that this order 
is not arbitrary, but finds its authority and principle in the con- 
nexion of Christian doctrines one with another, and in the ordi- 
nary course of Christian experience. The scripturally instructed 
mind and the sanctified heart cannot but approve it. The other 
remark is, that though composed of forms, it condemns all for- 
malism. The terms here may be cognate, but the things are not. 
When our sons return safe from the perils of the battle-field, 
with what overflowing hearts do we grasp their hands, or imprint 
a kiss upon their cheek ! The act is a form : is the actuating 
spirit formalism f To take a commoner case, when we enter a 
neighbour's house we doff our hats and salute the family : the 
acts are a form : do we not mean to show respect f But the Ser- 
vice discountenances formalism by its earnest and importunate 
spirit; by the constant use of Scripture; by duly varying the 
exercises ; by the frequent contrasting of the lips and the life, 
the rending of the heart and of the garments ; the profession and 
the practice of religion ; by the constant enforcement of inward 
truth ; and the as constant invocation of that Holy Spirit, without 
whom nothing is strong, nothing is holy. The Church, then, 
in the service of Morning Prayer, both in its matter and its ar- 
rangement, has furnished her children every possible aid, of a 
devotional kind, on their way to heaven, if the way to heaven be 
the way of prayer. Having this firm conviction, brethren, I can 
wish for nothing better for you and myself, than that every Sab- 
bath morning, when we come together in God's house, we may 
be able to apprehend this Service in its real nature, and enter into 
the design with which it was composed, and as we utter its lan- 
guage, breathe its spirit. So shall we hear, and sing, and praise, 
and pray, with the heart and the understanding also, and return 
to our homes, feeling that it was good for us and ours to have 
been here ; yea, that this place has been to us in some measure, 
" the house of God and tJw gate of heaven," 
18 



SUBJECTS THAT DO NOT CONCERN" US. 



John xxi: 22. 
— What is that .to thee ?— 

These words are part of a gentle rebuke, which the Saviour 
gave to the Apostle Peter, for indulging in an enquiry, which 
was out of time and place. Misdirected attention was the fault 
reproved. That all occasion for such censure has ceased in the 
world, no one, who knows any thing about it, will assert. We are 
all well aware, that there is call for animadversion of this kind, 
in every department of life, and on every subject. The remark 
holds with special force in reference to religion, with which we 
are here concerned. 

Now, in religion it may be applied either to things which men 
do, or to enquiries which they prosecute. Under the first of 
these heads might be set down a great many things, such as self- 
inflicted penances ; voluntary humility, not required of God; 
works of supererogation, over and above the requirements of 
the Law and the Gospel ; oodily exercise, as possessing a religious 
value ; attention to ceremonies, forms and ecclesiastical attire, 
beyond what decency and order require. Who that has the 
Bible in his hands, and professes to govern himself thereby, can 
fail to see, that such things may well be rebuked, in the words 
of the text, in every man who practices them : " What is that to 
theef" But I do not mean to dwell on these things: passing by 
impertinent doings in religion, I wish to confine myself to 
impertinent enquiries on that subject, and to warn against them. 

When I speak of impertinences, I wish to be understood. 
There are three kinds of them at least : social impertinences, 
involving more or less disrespect or insult — the common mean- 
ing of the word impertinence ; logical, when in a discussion an 
argument is offered, not pertinent or germain to the subject; — 
with which, as with the first named, we are not now occupied ; 
and lastly, moral impertinences, in which a man busies himself, 



SUBJECTS THAT DO NOT CONCERN TJS. 275 

and spends his strength on topics in which he has no proper con- 
cern. It is upon these last I wish to remark. To a case of this 
class the Saviour had reference, when he used the words of the text. 

Now, to determine that any thing is an impertinence in this 
latter sense, we should not only know what that thing or subject 
is in itself, but also what the nature and condition of the being 
that entertains it, that by a comparison of the two, we may see 
how they are related y for an impertinence is a relation. What 
then is man, and what his situation in this world? (of course I 
mean, as his character and circumstances bear upon the subject 
in hand). 

1. In the first place, he is limited in his faculties, very limited 
as compared with the universe of knowable things. He may 
plume himself in his self-complacency, when he looks at the 
dumb animals below him ; and ,even when he looks up to the 
angels he may congratulate himself, that in powers of mind, per- 
haps, as certainly in privilege, he is made but a little lower than 
they ; and in the pride of his heart he may boast, that he is 
destined to an endless progress in knowledge ; but after all, how 
little is that which is hnoivn by him, compared with the unknown !' 
Confining our thoughts to nature, how little does he know even* 
oiit! Does he proudly exult in the infinite enlargement and 
progression in mental acquisition, which God has made his lot?. 
Surely the simpleton does not expect, in consequence of this, to 
be able to overtake nature, and so master all knowledge. Does 
he not know, that for aught he can determine to the contrary, just 
as he runs, the field of his activity may be widening; just as he 
learns, nature may be enlarging ? More than that ; is he not 
aware, that, nature remaining numerically as it is — its superficial 
extent, so to say, standing still the same ; in depth it is perfectly 
exhaustless ? No man ever yet fully comprehended any thing, 
compassing it in its magnitude or its minuteness, as the case might 
be. No man has yet turned over all the pages in that mighty 
volume, which God holds in his hand, space, and read its con- 
tents. No man has ever yet unravelled the mysteries of one 
single particle of matter ; and though men have been studying 
external nature from the creation, discoveries, instead of decreas- 
ing, seem to multiply. The more men sow in this field, the 
more they reap ; and the more they reap, the more fertile the 
soil becomes. And what is thus true of external nature, is 



276 SUBJECTS THAT DO NOT CONCERN US. 

equally true of internal. The mind, that wondrous microcosm — 
who has sounded its depths, or soared to its heights, or thrown 
the arms of a thorough comprehension around it? And then 
above nature, both material and mental, is God. If such be 
nature, what must the God of nature be ? Oh, " Who oy search- 
ing can find out God?" Here man is indeed at fault; and 
must often say, in a deep feeling of his ignorance of God's 
nature, " It is high, I cannot attain unto it." 

2. But let us remember, in the second place, that man is not 
only limited in his faculties and powers , but in time also. What 
are three score years and ten for the study and mastery of 
universal nature ? After the diligent occupation of every hour 
allowed him here, in reading and reflection, he can only be 
compared, as Newton compared himself, modestly but yet truly, 
to a child gathering up a few shells on the shore of the ocean of 
immensity. And if he has not time to comprehend nature, 
which is finite ; how can he hope to comprehend God, who is 
infinite? Nay, eternity will not suffice for this, for either. 
Man then, while thankful he is given to know — let him dis- 
tinctly understand, that he is doomed to ignorance, yea, to an 
ignorance that must ever exceed his knowledge. 

3. Another consideration to be taken in connexion with those 
mentioned is, that to hiow is not the sole business of man in the 
world ; no, not even his chief business. Some knowledge is of 
course necessary for every form of life and activity in man, but 
still it cannot be said, that its acquisition is his chief concern : that 
is rather, to do. Man was sent into this world to act, to act a 
part, not in the fictitious but the real — the solemnly real drama 
of life ; and to this, often, a very little knowledge will abund- 
antly suffice. A few plain directions in the morning will often 
give full employment and guidance to our energies, till the going 
down of the sun. And, to speak, not of a single day, but of the 
sum total of our days — how easy to indicate the path which 
should be travelled — to enumerate the duties that should be done ; 
but the travelling of that way — the performance of those duties — 
that is a life-long occupation. And the occupation itself, of what 
magnitude and importance ! " To work out our salvation ; " — to 
say all in a word, it is the highest and most momentous work of 
an immortal creature. 

Now then put together the practical duties of life, which de- 



SUBJECTS THAT DO NOT CONCERN ITS. 277 

volve on man, (including, of course, and specially including, his 
religious duties), and the brief space of time allowed him in the 
world, and the very limited nature of his faculties, whether indeed 
for action or speculation ; and it must be at once evident, that all 
speculation, which has not a direct practical bearing, can, at the 
best, be but the by-play of life, a mere game for relaxation, 
w T hich, like a great many other games of the kind, is very liable 
to encroach on more important matters, and absorb time and 
energy due to them only. The universe, as we have seen, is every- 
where full of riddles and knotty questions, as well as of themes 
more readily understood. There is matter of every kind — suit- 
able food for the intellect of man — either food or medicine, every- 
where around him. Some things are plain and transparent, as 
though a noon-day sun shone upon them, and through them. 
These are, for the most part, practical matters in their practical 
relations. I say, in their practical relations, for even practical 
matters, taken up and considered theoretically, are often very ob- 
scure : to act and to know that we should act, being often indu- 
bitably clear, while the rationale of such action, it may be utterly 
beyond our power to set forth. But besides these plain things, 
how many there are before the mind of man, upon which only 
the light of the earliest dawn, or the late evening twilight seems 
to rest ; and upon which it is difficult, perhaps impossible, with- 
out doing violence to evidence, and yielding too much to passion, 
to come to a conclusion on which doubt will not sometimes in- 
trude. These sometimes have practical bearings, but never in 
such a way or to such a degree, as to tie up our hands from ac- 
tion : did any view which we took of them legitimately lead to 
our abstaining from any work of faith, hope or charity, it would 
prove itself thereby a positive error. But besides these two 
classes of subjects spread out before the human mind, there is 
another, in nature and revelation alike, which seems designed not 
to exercise its powers but to teach it humility. They do not 
seem so much a field for thought, as a barrier against it. A 
necessary barrier, no doubt. Like the bounds set by the Al- 
mighty to the ocean to keep it from deluging the earth, this bar- 
rier to the mind, though necessary in its constitution as finite 
mind, is designed to curb the pride of the human intellect, and 
keep it consciously within the limits of reason and truth. On 
this third class of subjects, darkness, Cimmerian darkness, broods. 



278 SUBJECTS THAT DO NOT CONCERN TJS. 

To lift it oil and dispel it, how many efforts have been made, 
even from the beginning of the world, and made in vain. The 
greatest minds have laboured upon these subjects, but have had 
no better success than the very weakest. Six thousand years has 
the whole world of thinking men been " toiling" at these sub- 
jects, but it has proved one long " night " of fruitless toil : they 
have literally "caught nothing." 

I have enumerated three classes of subjects, to which men may 
and do direct their attention : first, the plain and practical by 
confession of all men ; the second, the debatable and uncertain ; 
and thirdly, the palpably obscure, which entirely dely the powers 
of man, though upon them he is still prone to spend his strength 
for naught. The first are as a literal highway, which nobody can 
mistake ; the second, a by-path, in which we are very liable to go 
astray ; the third, the thick jungle of a wilderness in midnight 
darkness and storm, in which no progress whatsoever can be made. 
In thus distinguishing them, of course I do not mean to say, that 
questions may always be assigned to one of these classes with 
absolute precision : these classes, like most others, shade off into 
one another, and in regard to some subjects, it is often a matter 
of uncertainty to which we should assign them. Indeed, as al- 
ready intimated, the same subject precisely may belong to either 
of two classes, according as you take it up for speculation or for 
practice. 

How men should act in reference to each of these is suggested 
by the text. Taking the last class first : our duty in regard to 
them has been already virtually intimated. It is plain from the 
very nature of the case. "Why should men spend their mental 
strength for naught, their labour for that which satistieth not? 
Why should they be attempting impossibilities, while there is 
lying right before them in the way, so much that requires imme- 
diate and constant attention ? In the world and in regard to 
temporal things, where expediency only is apt to be the rule of 
judgment, we often find this condemned. How often do we hear 
men pitied or censured, according to circumstances, for spend- 
ing their lives in fruitless endeavours to square the circle, or pro- 
duce perpetual motion ; to invent an elixir vitce, or discover the 
philosopher's stone ! If able thus to employ themselves without 
impoverishment, they are smiled at ; if not so able, they are 
frowned upon ; and this, too, where ideas of duty, strictly speak- 



SUBJECTS THAT DO NOT CONCERN US. 279 

ing, do not come in play at all. How censurable then, in matters 
of religion and religious enquiry, where duty is everything and 
ever present, are they to be regarded, who in matters which con- 
cern the divine nature and doings, in opposition to the divine 
constitution of things, interpreted by the divine Being, who ex- 
pressly declares, that he is a " God that hideth himself" insist on 
knowing, and, perhaps pettishly, so to say, insist on doing noth- 
ing, because they cannot thus know everything — unlock every 
mystery, to which their wayward and wanton curiosity may direct 
itself. Ah, this is not folly merely; it is sin : it is not monoma- 
nia ; it is the highest criminality. We count him guilty who 
disregards the divine law of meum and tuum: (I say divine law, 
for property and every other element of human society is essen- 
tially of God's ordaining.) Have we ever reflected whether there 
may not be a law equally divine, pertaining to the knowable and 
unknowable, and whether the disregarding this distinction may 
not be as highly criminal in the eyes of Heaven? In both cases 
there are boundaries set ; in the one to the cupidity, in the other 
to the curiosity of man ; and in both cases also, where these boun- 
daries are overleaped, there is transgression — literally transgres- 
sion. And the sin here, like every other, is suicidal, not barely 
fruitless. The mind, if it persist in its madness and self-will, at- 
tempting impossibilities instead of discharging duties, only acts 
the part of the bird that beats itself to death against the wires 
of its cage. Let us not spurn the comparison as unworthy. The 
human mind is caged, is confined ; and so is every other created 
mind. But still not in all directions. As we have already seen, 
it lacks not room to expatiate in ; it can never travel over the 
space allowed it ; but still there are regions, from which it is ex- 
cluded by its own nature and by command of God ; and if it per- 
sist in trying to force its way thither, it can only be to its own 
ruin. 

" But wherein," it may be asked, " does the mischief lie ? 
In sundry things. In the first place, it involves the waste of 
precions thought and precious time — time and thought that can 
never be in strictness redeemed. In the next place, it is sin, be- 
ing disobedience to God's command, who, when he sent us into 
his vineyard, gave us other work to do. And, thirdly, the inev- 
itable result must be one of two things : either a universal scep- 
ticism, or indifference towards those subjects, in which the whole 



280 SUBJECTS THAT DO NOT CONCERN US. 

dignity of human nature lies, and aside from which he is no bet- 
ter than a reasoning brute ; or else, the adoption, with a morbid 
fondness, of positive errors, which, going beyond mere doubt, 
make him not only indifferent to heaven but avaricious of hell. 
Might not all this be fairly illustrated from the first transgres- 
sion ? God gave our first parents life and power to be used in 
his service; he made them for himself; but they misapplied 
them : with reference to the purpose for which it was given, they 
buried their talent in the earth. But it was not merely a neg- 
ative act, it was a positive sin. It was a direct violation of an 
express command ; they ate of the tree ; whereas God had said : 
" Thou shalt not eat of UP And again, it is specially noteworthy, 
just here, that their transgression was in part the indulgence of 
a forbidden curiosity. They would be as Gods, knowing good 
and evil ; they would pry into matters which God would keep 
from them. The result was as just indicated ; seeking prohibited 
light, darkness came over their souls ; and we behold them im- 
mediately running into the absurd and wicked notion, that, they 
might hide themselves from God ! Is it not obvious then, that 
there are certain directions, in which it is vain and pernicious for 
the human mind to go forth in the pursuit of knowledge ; and 
that, in such case, when it does so, it may well be rebuked in the 
words : " What is that to thee f " 

But I have mentioned another class of subjects connected with 
religion, not so hopelessly dark as those just mentioned, and yet 
far from noonday clearness. How should men conduct themselves 
in reference to these? I refer now to those subjects, which seem 
to promise more fruit in return for investigation than the first. 
They have more the appearance of soluble questions. They are 
not practical in their essential nature, but seem to be side issues 
which are connected with matters that are practical. They arise 
more naturally than the first class, and lie more obviously on the 
surface. Of this class, was the enquiry which our Lord rebuked 
in the words of the text. He had just predicted that Peter 
should one day suffer martyrdom in the cause of the Gospel, and 
then called upon him to arise and walk after him, in outward 
testimony, that he was ready even to die for his Master and the 
truth. Peter, thus informed of his coming destiny, with his usual 
precipitancy, enquired after that of John's (who, from the strength 
of his sympathy with Peter and love for the Saviour, had risen 



SUBJECTS THAT DO NOT CONCEEN US. 281 

up and was following after them), saying, " And ivhat shall this 
man do f " — what shall become of him f The answer of the Sa- 
viour was, " If I will that he tarry till 1 come (to judgment), 
what is that to thee f Follow thou me." The question was so 
very natural, that we must suppose this answer given, not so 
much with an eye to the matter immediately in hand, as with 
an ulterior reference to the principle involved. The Saviour 
would teach an important lesson to his disciples, soon to go 
forth as his messengers to a fallen world. He had before taught 
them, that they must " Salute no man by the wayside" when 
going on his errand, not meaning, of course, that they should be 
uncivil and rude, for, he also told them, when they entered into 
a house to salute them that were therein ; he only wished to inti- 
mate, that time was so precious, and their business of such a vital 
nature, that they must be entirely absorbed in it, and not loiter 
or trifle, out of fear, or love, or deference for the mere person of 
any man. Now he would teach a similar lesson in regard to 
unprofitable questions ; he would have the Apostles pass them 
by on the other side on the road of life, as unsuitable to men 
called to preach repentance and faith, and to reason of righteous- 
ness, temperance and judgment to come. This avoidance of 
impertinent and unprofitable questions our Lord inculcated, on 
yet another occasion, in a very similar way. A man once came 
to him with the question : "Are there few that be saved?" He 
did not approve the question, and therefore, instead of an answer, 
gave a precept : "Strive to enter in at the strait gate, for many, 
I say unto you, will seek to enter in and shall not be able." This 
is very instructive. The sympathy with mankind as our fellow, 
creatures, which we may suppose led to the asking of the ques- 
tion, would seem to be natural and not unamiable ; and yet we 
perceive it implied an inquisitiveness into the events of the 
future, which the Saviour did not approve, showing that right 
feeling may impel the mind in a wrong direction, unregulated 
by principles of reason and revelation. But the chief and more 
special instruction contained in the passage is, that Providence 
has secrets into which we should not pry, and that not speculation 
about these things (which are matters of the divine conduct and 
administration) belongs to us, but the practical application- of 
things that touch on human duty. 

There are a great many other questions, which doubtless the 



282 SUBJECTS THAT DO NOT CONCERN US. 

Saviour would have us treat in the same way. For instance, the 
solvability of the heathen is one, which some, from anxiety about 
God's honour, decide one way, and others, from a desire to excite 
zeal in the propagation of the Gospel, decide another. It is plain 
to my mind, the Scriptures say nothing expressly on the subject ; 
would it not, therefore, be more becoming in us to imitate its 
silence? Without dogmatically inculcating any opinion on the 
subject, would it not be wiser simply to hold, so far as the ques- 
tion involves God's honour, that doubtless the Judge of all the 
earth will do right? and, so far as it concerns the progress of the 
missionary cause in the world, that, whether heathens, as such, 
can be saved or not, it is alike our duty to seek their salvation, 
by converting them from heathenism to Christianity? Our duty 
here rests on the indubitable basis of Christ's commission and 
command to the Church : " Go ye into all the world and preach 
the Gospel to every creature" 

Another of those questions, about which men disquiet them- 
selves in vain, and to their own confounding often, is, the mode 
or manner in which the atonement has its effect. The atonement 
in one view of it, i. <?., as a fact, is plain and certain beyond dis- 
pute, to him who receives the Bible as the word of God. There 
it is taught in endlessly varied forms, that Jesus Christ died for 
sinners ; that the Lord laid on him the iniquity of us all ; that 
he is by his blood the propitiation for our sin, and that he that 
believeth on him shall not be confounded, but shall be justified 
from all his sins, and received into the divine favour. No man, 
therefore, who submits to the teachings of revelation can doubt, 
that faith in Christ's blood is the way of salvation. But with 
this fact, so simple, so beautiful, and resting so exclusively on the 
all-sufficient basis of the testimony of God, man's speculative 
propensities, in all ages and not least in our own, have con- 
nected many questions of doubtful disputation. As, for instance, 
whether Christ's death is to be considered the liquidation of a 
debt, or the payment of a ransom price in literal strictness ; 
whether it was absolutely necessary, or only relatively ; whether 
its chief design is to impress man, or magnify the law, or meet 
the requirements of the divine nature; whether it was a nu- 
merical, quantitative satisfaction, whether to God's nature or 
God's law. These are the questions, which few, if any, of us are 
quallified intelligently to investigate, seeing their far-off conse- 



SUBJECTS THAT DO NOT CONCERN US. 283 

quences both Godward and man ward ; and which, notwithstand- 
ing, men are ever prone to connect as closely as possible with 
the sublime and simple doctrine that Christ was made sin for us, 
that we might be made the righteousness of God in him. Breth- 
ren, can we doubt, how the Master, ever practical as he was in his 
teachings, would regard earnest attention, or perhaps any atten- 
tion at all to such moot points ; and that while he would sanction 
and press with his most solemn approbation, the doctrine of Peter 
on the Day of Pentecost, that " There is none other name under 
Heaven given among men y whereby we must be saved" but his 
own name, he would say in reference to any earnest attention to 
these subordinate questions which man has raised, " What is that 
to thee f " 

Another question of man's raising is, how the divine and 
human are united in the person of Jesus Christ. How the mate- 
rial and spiritual are united in their own persons, they know not ; 
but that does not prevent them from accepting and acting on the 
fact. Perhaps they never spend one serious reflection on the mode 
in which it is accomplished, or if they do, they, at the same time, 
take good heed that neither their enquiries, nor their conclusions 
shall alter their general conduct or change the style of their life. 
Why then, in the religious department, should not men pursue 
the same course ? The Bible not only teaches, but teaches with 
wonder and adoration " the great mystery of Godliness, God 
manifest in the flesh " — that Jesus Christ was not merely man, 
nor yet God afar off ; that he was at once a divine man, and God 
with us, Emmanuel. Why not then, in like manner, accept this 
fact and act upon it, made known as it is by God, the only com- 
petent authority, especially when the fact is so full of comfort 
and salutary practical impulse ? not troubling ourselves about the 
mode or manner of a subject so transcendental in its nature, and 
lying, if anything whatsoever does, among those " Secret things 
which belong unto the Lord our God" 

So again, to take another example, how much mental energy 
and precious time have been wasted on the foreknowledge and 
predestination of God, and in futile attempts to reconcile them 
with moral agency and responsibility in man. Men forget, that 
Scripture does not demand, and the wants neither of their minds 
nor their hearts require, that they be able to reconcile them, see- 
ing how they fit into one another, if I may venture the expression, 



284: SUBJECTS THAT DO NOT CONCERN US. 

like the cogs of two wheels. Surely it is enough if they can 
see, that they do not necessarily conflict ; and this they may see, 
perhaps, if they will reflect, that the two things supposed so 
antagonistic do not even lie in the same plane, and cannot 
therefore intersect or conflict with one another. Man's being 
and life and conduct are all things of time : God's foreknowl- 
edge is in and of eternity. Now time we understand, but 
eternity we do not understand: it is not even thinkable. It 
is not, as perhaps we may have been in the habit of sup- 
posing, a mere elongation or enlargement of time : God's eter- 
nity is not man's immortality: man's immortality is but the 
shadow of God's eternity cast in one direction. We speak, 
indeed, of eternity in application to man, but not in its proper 
and distinctive meaning : we mean by it in such case,- only 
time with its limits undetermined ; but time in the very nature of 
it is limited, and eternity just as certainly is not — that eternity 
which we predicate of God. In this, its true application, the 
term eternity does not stand for any positive idea that we can 
comprehend : it stands rather for the absence of idea — the nega- 
tion of thought, indicating at most only, that there is a something 
which stands related to the being of God, as time does to our 
being — according to the apt reply of the little Sunday-school 
scholar, who, when asked what eternity was, replied, " The life- 
time of God." In things so different, then, in their own nature 
as time and eternity, and standing so differently related to the in- 
telligent principle in man, the one being thinkable and the other 
not, how unwise it is to trouble and perplex ourselves in endeav- 
ouring to picture to ourselves how they coalesce and accord. It 
cannot be done, and need not be done : it is enough that we see 
they do not conflict. With reference to any endeavour beyond 
that, the Saviour may be considered as uttering the reproof, 
" What is that to thee f " At the same time let it be distinctly 
understood, that neither idea should be discarded, for neither is 
useless. Certainly not that positive, timous idea of human re- 
sponsibility, for there is no religion without it ; and as certainly 
not the negative and eternal idea of the divine presence and pre- 
destination, which is almost, if not altogether, as necessary to reli- 
gion. Each has its sphere and use. The former is specific, the 
latter is general. The former is for direction, the latter for im- 
pression. The former shows us how active and diligent we should 



SUBJECTS THAT DO NOT CONCERN US. 285 

be ; the latter, how humble and reverent we should feel. So 
used, these two topics, the prolific source of so much fruitless 
perplexity and uncharitable controversy, are every way practical 
and salutary, and " against them, there is no lawT 

I add but one example more. Prayer is the most obvious, 
natural and expressly commanded duty of religion that can be 
named. He that is prepared to follow the simple dictates of 
nature and revelation cannot but believe it is the duty of all ; 
and as much the privilege quite, as it is the duty. And yet even 
with this subject, so plain and practical and full of comfort, 
questions have been connected which are of difficult solution, 
and which, in the attempt to solve them, are apt to react upon the 
mind to the interference with and hindrance of the duty con- 
cerned. Prayer, as the practical worship of the Creator in 
adoration, praise, thanksgiving, supplication and intercession, 
how appropriate, how sweet, how loving, and unselfish ! how 
reverent and filial ! how comforting to the heart ! how purifying 
to the conscience ! how strengthening to the will in the ways of 
virtue ! 

" Prayer is the Christian's vital breath ; 

The Christian's native air ; 
The watchword at the gate of death ; 

He enters heaven with prayer." 

And yet in attempting to give the theory of prayer, some most 
difficult questions have been raised, and the most thorny and 
unprofitable controversies been originated. The fact teaches an 
important lesson. It was said by the schoolmen long ago, that 
absolutely all things, to every intelligence but the infinite, run 
out into mystery ; and we may add, every mystery is regarded 
by the inconsiderate as a serious difficulty. A more striking 
example than the present, touching prayer, how plain things may 
thus be made perplexing, and food converted into poison, cannot 
be found ; and we surely cannot doubt, if a soul were on the way 
to the throne of Christ's grace to ask pardon and peace, and 
should turn aside even for a moment to occupy itself in adjust- 
ing metaphysically the theory of prayer, he would chide it 
sharply, saying : " What is that to thee ? " 

The reason why the Saviour lays this interdict upon us is 
obvious : he does it in pity and compassion. He sees that men, 
on every hand, are making these knotty questions of a theoretical 



286 SUBJECTS THAT DO NOT CONCEEN US. 

kind, a pretext for the neglect of duty of vital moment. I once 
saw a person, years ago, at one of our great watering places, who 
had some standing in what is called society, and was also gen- 
erally considered a man of marked mental ability. The subject 
of religion happening to be brought up in conversation in his 
presence, I heard him promptly brush the whole subject aside, as 
unsuitable for serious consideration, saying, " Oh, as to that, 
there is no understanding it, there is no certainty about it." 
What a pitiable condition to be in — to live and die in ! The 
explanation of the melancholy case was two-fold. In the first 
place, he was confounding practical truth with the theoretical 
questions, which, in every department of knowledge, may be 
saddled unfairly upon it ; and in the second place, he wanted a 
pretext for neglecting religion altogether. The man was a 
gambler. 

But there are many, who are not gamblers, who act the same 
foolish and wicked part. I will venture to assert, that there are 
probably some present within these walls, who are endeavouring 
to evade plain, divine obligation, in the same shallow way. They 
can't understand this; they can't unravel that; therefore they 
will do nothing in religion practically ; they will fold their arms 
in indifference ; while others, it may be, are pressing with alac- 
rity and joy into the kingdom of heaven. Perhaps they feel a 
secret self-complacency at their position, fancying that it comes 
of their superior intelligence and perspicacity, whereas the 
explanation is, their superior love of the world — of perishable 
things. They believe there is a God ; they believe Christianity 
is true ; but they will do nothing, because they cannot under- 
stand everything. I spoke towards the beginning of these 
remarks of a third class of truths in relation to religion, over 
which neither doubt nor obscurity can rest : these are what 
may be called the directive truths of religion, which teach us 
how our hearts should move ; how our lives should be shaped ; 
how we may grow in faith, hope and charity. It is not in 
reference to such the Saviour says, " What is that to thee f " his 
language here rather is, These are everything to thee. But to 
evade these, and find a pretext for evading them, is the design 
of the persons we are speaking of. These truths are eminently 
'practical. Their whole force and being lie in that ; but practice, 
or personal experience, is the very thing at which the soul of 



SUBJECTS THAT DO NOT CONCERN US. 287 

such persons recoils. To escape it, without too much reproach 
from conscience, they seek to commingle and confound the plain 
and the obscure, the indubitable and the doubtful, and to make 
the doing of the former, wait upon the understanding of the 
latter. Thus do they reverse the order of things expressly laid 
down by our Lord, in regard to the attainment of an under- 
standing of divine things. He says, "If any man will do his 
will, he shall know of the doctrine? Such doing by the heart 
and hand, proves the honesty, earnestness, humility and meek- 
ness of a man ; and these constitute the true passport to real, 
saving knowledge : " The meek will God guide in judgment, the 
meek will he teach his way? 

In conclusion, then, let me affectionately counsel any man, 
who acknowledges the importance of religion, first thoroughly 
to satisfy himself, that the Bible is from God and teaches the way 
of salvation ; and then, out of its varied contents, some, it may 
be, dark as midnight, some partially obscure, some clear as a 
sunbeam, let him first select that which teaches him what to 
think, and what to do, in immediate combination. Let him in 
heart seek to exercise repentance, towards God the Father, for his 
sins, and faith towards our Lord Jesus Christ, for the forgiveness of 
sin. Let him seek, in increasing prayer, of God the Holy Ghost, 
those influences by which he may become a new creature in 
Christ Jesus. Let him renounce the world ; let him walk by 
faith; let him cultivate the mind, which was in Christ, in his own 
bosom ; let him strive to observe all those rules and ways which 
God hath commanded us to walk in ; making the Bible his 
directory, and prayer the source of his strength ; and when a 
spirit of undue speculation would tempt him away from these 
weightier matters — these plainer duties ; let him call to mind 
the Master's rebuke, given in the words of the text — and so shall 
he attain to a clearness of conviction and a tranquillity of thought 
which he never dreamt of before. Even many of the more theo- 
retical points, which once perplexed and confounded him, when 
looked at theoretically, being approached in this legitimate way, 
will be found to yield to devout reflection, and clear up as he 
advances; and so his path will prove both intellectually and 
spiritually as the shining light ; till he reach that blessed place, 
where he shall see eye to eye, and know even as he is known. 



MAN MUST HAVE SOME KELIGIOJST. 



Acts xiv : 17. 
—He hath not left himself without witness. 

No, my brethren, God has never left his creature man without 
witness of his eternal power and Godhead ; yea, and of his char- 
acter as a father and a ruler, also. St. Paul asserts this, before 
an assembly of cultivated Athenians, in the text ; how much more 
might it be asserted before a Christian congregation like this! 
However it may be, or may have been, with others, it cannot be 
said of us, that we have no " open vision," or that we suffer from 
a "famine of the word." For us, there has been line upon line, 
precept upon precept, all our days, enough to constitute a fear- 
ful responsibility, if our opportunities are not improved. The 
full amount of testimony, which God has granted to us, on the 
subject of religion, under this latter dispensation in which we 
live, is adequately understood by few, and fully comprehended 
by none. Christianity in its intrinsic nature is self-evidencing. 
Besides that, at its first introduction, it was attended with phe- 
nomena and events which vouched for its divinity ; and ever 
since, in the course of its development through centuries, events 
have occurred, discoveries have been made, and experiences have 
been had, which have added great force to the original proofs, and 
shown that time, which undermines all the works of man, only 
imparts stability to the religion of Christ. Well has Paley said, 
that the argument for Christianity is cumulative / and we may, as 
well, believe that the cumulation will go on, new confirmations 
being added to the old proofs, till time shall be no more. 

It would be aside from my purpose to enumerate the various 
kinds of proof, by which our religion is sustained ; much more 
still to attempt even a sketch of the different lines of argument 
employed by believers in Christianity ; though, if rightly done, 
it could hardly fail to confirm our faith. I wish only to bring 
before your minds at this time, one single course of thought, out 



MAN MUST HAVE SOME RELIGION. 289 

of the many that might be pursued, leading directly to the conclu- 
sion, that in Christianity we enjoy a revelation from God. And 
I do it, not with the idea of infusing faith into any unbelieving 
mind, (for I trust there is none here,) but of showing to the mind 
that already believes, the certainty and preciousness of its faith. 
Let me introduce the argument, by an incident recorded in the 
life of Chesterfield. 

Who Chesterfield was, we all know, at least so far as con- 
cerned his connexion with fashion and manners, upon which sub- 
ject he furnished a text-book to the public of very doubtful moral 
tendency. But he was also a man of wit and talent, of marked 
diplomatic tact and parliamentary eloquence. He lived at the 
time when the continent of Europe, and France especially, was 
ripening for the revolutions which commenced in 1789. When 
on the Continent, his intercourse lay much with the French Cyclo- 
pedists and men of letters. Being in Brussels on one occasion, 
he supped with Yoltaire and a Madame C, a friend and disciple 
of the infidel poet. In the course of the conversation, addressing, 
herself to Lord Chesterfield, " I think," said she, " the British Par- 
liament consists of some five or six hundred members, the best in- 
formed and sensible men in the kingdom, does it not ?" " It is so 
supposed, Madame," was the formal reply. " What then," contin- 
ued she, " can be the reason they tolerate so great an absurdity as 
the Christian religion ? " "I suppose, Madame," said his lordship, 
" it is because they have not been able to substitute anything bet- 
ter in its place ; when they can, I doubt not but that in their 
wisdom they will readily accept it." 

This anecdote is full at once of pith, piquancy, and sadness ; 
but my design is, simply to call attention to the fact, that Ches- 
terfield, in his sly, ironical reply, went on the assumptions that 
some religion men must have, and that, if any is now-a-days 
adopted, it must be Christianity. The first of these assumptions 
was by no means peculiar to him. The most sagacious men, in 
all ages, have been of the same opinion ; some arriving at it in 
one way, others in another, but all with singular unanimity. In 
the first place, it has been inferred from the teachings of the 
past, as found in history, tradition, and fable. From the begin- 
ning to this hour, wherever the foot of man has trod, religion 
has been found, alloyed or pure. The few exceptions that have 
been asserted by two or three modern travellers, in opposition to 
19 



290 MAN MUST HAVE SOME RELIGION. 

this statement, if real, are not to be accounted of : they are a mere 
drop in the bucket — but two or three, out of the multitude of the 
nations. But there is every reason to suppose, they are not real : 
mistake has been committed through ignorance of their barbarous 
tongues : for, be it observed, no civilized or partially civilized 
nation appears on ancient human record, of any kind, which did 
not believe in a God, and had not some forms of worship. This is 
broadly and strongly asserted by a Greek author, Plutarch, of the 
second century, while nothing in older classical literature contra- 
dicts the assertion ; and the Bible, the most ancient of all books, 
takes it for granted. Even fable here is perfectly accordant with 
history. As to individuals who may have denied the existence 
of God, they are so few, so doubtful in their convictions, so in- 
consistent with themselves upon the subject, are so little com- 
mended to our confidence by their lives, and so often have, in the 
end, recanted with utter self-abhorrence their former opinions, 
that, in their unbelief, they are no true index of the sentiments of 
the race on this high subject. Well, therefore, might it be in- 
ferred, that, if religion has been so universal, found in all nations 
and all times of which we know anything, it will ever continue 
amongst them, that it cannot be eradicated, any more than the 
distinction between right and wrong, or the sentiment of filial 
piety ; that in short, it is part and parcel of our intelligent life 
and being, and, therefore, a great reality. The induction would 
seem most certainly wide enough to warrant the conclusion. 

Others again have inferred the same thing, from the necessity 
of religion to the well being of society. Interest may bind a lim- 
ited number of individuals together, adequately and long enough, 
because no harm comes of dissolving such temporary copartner- 
ships, and they were not expected to be perpetual ; but society is 
meant to endure and must be held together by some more elevating 
and enduring bond. All great legislators and statesmen have seen 
this and acted accordingly. Especially has it been felt in refer- 
ence to nations that aspired to freedom, for, as De Tocqueville re- 
marks, "Despotism, may govern without faith, but liberty cannot." 
The only people that ever tried to maintain order, without it, soon 
repented of the experiment, having been, all through the pro- 
cess, deluged in blood. If we would uphold society, then, and 
advance in civilization, we must have religion ; it is not a matter 
of choice but of necessity. 



MAN MUST HAVE SOME RELIGION. 291 

Descending to the individual — in reference to him also, the in- 
evitableness of religion, so to call it, is also manifest. Of course, 
I do not mean by this that every man must be religious, or even 
is so, as a mere matter of fact ; would that the actual state of 
society allowed me to assert it ! But I do mean this, that every 
man living stands in manifest need of religion — is incomplete 
without it ; that many feel and acknowledge the want, often ex- 
pressing a wish that it were supplied, and that, however it may 
be with the living, when men come to die, and they see recovery 
to be impossible, almost all men — I might perhaps safely say all 
men — wish this want were supplied, and regret that they had not 
before taken measures to supply it. This is an assertion which 
it is useless for gainsayers to impugn. Facts of daily occurrence 
put it beyond the reach of contradiction. And the process of 
thought, by which dying men are brought to feel thus, is very 
simple and most rational. To our natural judgment, dying 
men are in an unenviable situation. It is a situation which 
is carefully avoided, earnestly deprecated, and when arrived at, 
submitted to only as an inevitable evil. The feeling of want — O, 
how deep ! and the feeling of inability to supply that want, is 
just as deep : it is utter, absolute. A dying man is, in himself, 
a mass of helplessness in regard to the present, and of darkness 
and hopelessness in regard to the future. Creatures cannot relieve 
him — creatures cannot, but God may. Religion, therefore, is his 
only possible resort ; and being so, is it wonderful he should turn 
to it? Though it afford but the slightest probability of deliver- 
ance from the evils with which he is encompassed, we need not 
wonder that he should thus turn to it, as the only remaining, pos- 
sible friend, when all other friends have either forsaken him or 
are looking on without the slightest power to help. It is natural, 
fit, prudent, rational, that he should do so. As religion, then, is 
something, which society cannot dispense with, so neither can man 
individually ; probably in life, certainly in death. 

But men have arrived at the same conclusion in another way 
still ; namely, by looking at human nature and the elements which 
compose it. The religious instinct belongs to it, as much as any 
other. Man is man, and not a brute, and therefore he is not 
gregarious but social. Man is man, and not a brute, and there- 
fore, in like manner, he is not atheistic but religious. He is a 
religious animal as he is a social animal. There are elements in 



292 MAN MUST HAVE SOME RELIGION. 

him, which require the one as really as they require the other. 
Be it observed, therefore, this religiousness in man is no accident: 
it comes of his weakness and dependence as a finite being. It 
comes of his intelligence also, which looks for and is not satisfied 
without a first cause, personal and infinitely wise. Above all it 
comes of conscience. Till conscience is torn from man's breast, 
he must believe there is a ruler over him in the heavens. All its 
utterances presuppose this, and are stultified without it. The dis- 
tinction between right and wrong which it makes, necessarily 
implies a supreme law, a supreme Executor of that law, and in- 
evitable sanctions appended to it. Conscience must deny, and in 
so doing annihilate itself, ere it can believe, that we are subjected 
to no authority, that no sceptre is wielded over us, and that no 
rewards and punishments, in the proper sense of these words, be- 
long to the condition of man. In order to believe that, it must 
regard the hopes and fears which it inspires, especially in the 
most critical and important moments of human existence, as 
utterly unreal and untrue, and itself therefore as a nonentity and 
a lie. In other words, the unavoidable implications of conscience 
are such, that we must regard religion as a property and exercise 
and adjunct of man's nature, or else come to the horrible conclu- 
sion, that that nature, at its highest point and most glorious part, 
is self-contradictory and chaotic, a delusion and a cheat. 

Thus it appears, from the structure of our minds, from the 
constitution of human society, and from the course of events in 
the world, that man is a religious animal, just as he is a rational, 
and that he never can be otherwise ; even as history testifies he 
never has been. In our lot, things within and things without, 
wonderfully conspire, acting and reacting, to produce this result, 
and keep man in felt relation, more or less, to God. What our 
moral instincts suggest, our circumstances confirm ; what they 
crave, our condition declares to be real necessities. The events of 
life are continually creating exigencies, in which our frailty asks — 
clamourously begs, for such supports as religion, and religion 
alone, can give. Thus do all things, external and internal, in the 
past as far as we know it, and in the future as far as it can be 
foreseen or conjectured, confirm us in the belief that as there is 
a God in heaven, so man on the earth is in his nature inevitably 
religious, as in his life he ought to be so willingly. Religion can 
never be expelled from human society, or from the human mind. 



MAN MTJST HAVE SOME RELIGION. 293 

In the argument thus far, it is obvious, the term religion has 
been used merely in the general sense, as standing for an intel- 
lectual recognition of the invisible things of God, even his eter- 
nal power and Godhead, for the emotions to which these great 
ideas give birth, and for the external worship, in which such emo- 
tions and such ideas find expression. It is further obvious, that 
religion, thus understood, may be more or less free from alloy, 
and so far as pure, more or less developed ; and lastly, that bear- 
ing as it does on all human interests, and connected as it is with 
our inmost nature, it must needs be a vital question w T ith man- 
kind, which, of the various general forms, in which it has pre- 
sented itself to the world, they should recognize as true, benefi- 
cial and divine. And the question is not of difficult solution. 
The choice is only between Paganism, Mohametanism, Deism, 
and Christianity, and about two of these there cannot be in any 
mind a moment's doubt. From the influences of causes, it mat- 
ters not what just now, no one bred up in the midst of Christian 
light and knowledge, could possibly think of connecting himself 
with heathenism in any of its forms. "When the world, under 
Apostolic teaching, renounced heathenism, it renounced it forever. 
Such a retrograde movement as a return to heathenism would be, 
is hardly more possible than that time should retrace its steps. 
D'Aubermenil, indeed, during the French Revolution, proposed 
to the Directory the establishment of a religion like to that of 
the ancient Persians ; but, anxious as they were to find a substi- 
tute for Christianity, it did not seem to promise success. Gibbon 
too, somewhere speaks, as though approvingly, of " the elegant 
divinities " of Greece and Rome, but the passage can be regarded 
only as a little display of that bitterness which he always betrays 
through all his writings towards our holy religion : I say emphat- 
ically our holy religion. Hostile as he was to Christianity, he had 
too much sense to think a moment of giving heathenism the pref- 
erence over it. His heart might incline him to do so ; I doubt 
not it often did so incline him ; but all intelligence and self- 
respect forbade it. The only perverts to heathenism we read of 
now-a-days, are here and there some poor, ignorant sailor cast 
ashore on some barbarous coast, who adopts the senseless and im- 
pure rites of the inhabitants to save his life, or to increase his 
influence over their savage minds. 

The claims of Mohametanism may be disposed of with like 



294 MAN MUST HAVE SOME RELIGION. 

despatch. All that is contained in the Koran, which commends 
itself religiously to our judgment, has been taken from the Bible : 
the rest is folly and impurity. The doom of Mohametanism has 
been pronounced by both God and man. The people are fast 
decaying under its influence, and the more sagacious ones among 
themselves see, that its end is nigh. No wonder it should lose 
its hold on human respect and confidence. Bereft of external 
advantages, there is nothing within to recommend it, either in 
its origin, history or spirit. In its influence upon the state it is 
despotic ; in private life it is selfish and impure ; and in domestic 
life, it knows little of what we call family ties ; and by degrading 
woman from her high position, (as the companion, counsellor and 
solace of man,) makes home — home with all its charities, the 
sweetest and tenderest, the most enduring and most tranquil 
known to earth — an impossibility. The adoption of such a 
system by persons brought up under Christian influence, is not 
to be thought of. Whenever in individual cases it does occur, it 
is merely the result of very peculiar external circumstances, or 
of some idiosyncrasy of personal character, bordering on derange- 
ment ; as in the case of Lady Hester Stanhope. We conclude, 
therefore, with all confidence, that if the choice were left to the 
inhabitants of Christendom, not one in a million scarcely could 
be found, seriously to prefer heathenism or Mohametanism to 
Christianity. Their intelligence and moral sentiments and feel- 
ings would alike revolt at it. 

But another topic yet remains ; compelled as we are by the 
religious nature which we possess, and by God's continual obtru- 
sion of himself upon us (if I may use the word), by his works and 
providential dispensations — thus compelled to have some religion, 
and being unable to receive the system of heathenism or Mohame- 
tanism, before we are driven to adopt Christianity, may we not 
take up with Deism : may we not find shelter from the claims of 
Christ in natural religion ? This alternative deserves, or at least 
demands, more consideration than the two just mentioned. 
Now, by Deism, or natural religion, or infidelity (for the three 
terms may be used interchangeably here) — by this system, if 
system it can be called, we understand a general acknowledg- 
ment, that there is a being whom we call God ; but without any 
uniform and precise determination what his attributes are, 
especially his moral attributes — though it is these which fix the 



MAN MUST HAVE SOME RELIGION. 295 

nature and complexion of every religious creed. But the main 
characteristic of Deism is, a rejection of revelation. Hence, it is 
that it is popularly called " Infidelity ; " i. e., a disbelief that God 
has ever had any supernatural communication with our world. 
Such is the system, which a few would have us adopt, as prefer- 
able to Christianity. They are few, and fewest where Chris- 
tianity is least marred by human admixtures and perversions. 
They are few and generally inactive. They keep their sentiments 
very much to themselves. They do not feel them important 
enough to the world, to be pressed earnestly on its attention. 
They are not disposed to become martyrs for their propagation. 
Still, when they do speak out they assert, that the religion of 
Christ is not true, and cannot meet the wants of mankind and 
subserve the proper purposes of religion, but that theirs can. 
But, brethren, is it so ? Can any man among us believe it is so ? 
What are the purposes of religion ? It is, as we have seen, a 
want, the great want of our nature ; what must it do for us to 
accomplish its proper ends % Think for a moment what we need. 
Let us bring into play our highest and purest sentiments. Let 
us exercise a far-reaching and unbiased judgment, and a pure 
and elevated conscientiousness. We need a religion which will, 
with authority and certainty, instruct us about the nature and 
character of God, and our relations to him. We need it to assure 
us of, and guide us to the immortality for which we look, and to 
regulate us while on the way. We need it to make us know 
ourselves and our manifold and deep spiritual necessities, and 
how to have these necessities supplied. We need it, not only 
thus to instruct us, but also to help us, if help can be had : trav- 
ellers such as we, require not merely guide-posts to direct, but a 
staff to aid and support. We need it to enable us to bear the 
burdens of life ; to meet its trials meekly ; to strengthen us in 
holy living and benevolent and beneficent self-denial ; and not 
only thus to sustain us, but to cheer us with bright and well- 
grounded hope. Lastly, we need it to carry us through the final 
struggle, and make us more than conquerors over death. So 
much for the individuals wants. But for society we further 
need a religion, that will take strong hold on the general mind, 
and independently of the municipal law, by its own inherent 
energy, acting through appropriate means on the public con- 
science, will purify and elevate it, giving us honesty in business, 



296 MAN MUST HAVE SOME RELIGION. 

moderation and forbearance in ordinary intercourse, and kindli- 
ness and affection in domestic life. 

Now, the question before us is, whether what is called Deism, 
or natural religion, or infidelity, can accomplish these purposes 
for the world ; whether it shows itself as at all equal to discharge 
these high functions for mankind. We Christians think it is not ; 
and we think, moreover, that we have abundant grounds for this 
persuasion. 

1. In the first place, it has never proved its sufficiency by the 
actual accomplishment of these ends for any community. Thus 
far in the history of the world, it has never obtained prevalence 
enough to exhibit a successful experiment, which it might plead in 
its behalf. This fact of itself is decisive ; for the explanation is 
manifest. It lacks power. It has no aggressive energy. The 
old and beautiful proverb is, that " Truth is great and will pre- 
vail ; " but on this principle, Deism is not true, for it has ever 
been a weak and sickly thing, unable to grasp and hold the 
general mind, in any state of society. Long enough time has 
certainly elapsed ; a sufficient variety of circumstances has been 
afforded, to let it take to itself its strength, and accomplish its 
mission ; yet it never has been able to collect more than a hand- 
ful of followers here and there. It was never the permanent 
religion of a nation. 

2. But another point is this, that, in addition to the presump- 
tion afforded by this fact, the presumption that its failure is not 
accidental, but has arisen from the inherent weakness of the sys- 
tem, an actual inspection of the system itself shows that it must 
needs be so. We must have some religion, and Deism offers itself 
as the sufficient and legitimate supply of that great and universal 
want. What then is Deism ? Brethren, I have already defined 
it ; and I assert, with confidence, that it is absolutely nothing more 
than that meagre and general definition involves. It tells us there 
is a God, but is very chary about determining what his moral attri- 
butes are — the main points as regard religion. In addition to 
this, as said before, its most distinctive mark and prominent 
feature is, its rejection of cdl revelation, as delusion or deceit. 
Whilst, therefore, as we must perceive, it is scarcely positive in 
anything, it is highly negative in most things. It is, indeed, not 
by any means so much a system of belief, as of unbeliefs. It is 
something destructive, not constructive. It would rob us of all 



MAN MUST HAVE SOME KELIGION. 297 

our most pure and elevating convictions touching religion, and 
give us nothing instead. Now we maintain, that such a system 
cannot answer the purposes of religion as already specified, or of 
anything to be called religion, if by it is meant something which 
will bless our sorrow-stricken world. To say nothing else, it 
lacks the power. It has not in its possession the curative elements 
for the relief of human ills. Its materia medica, so to say, is too 
scant for any such purpose. We need a great deal more than the 
bare notion, that there is a God, unaccompanied as it is by a dis- 
tinct determination of his character as hoi} 7 and just, as well as 
almighty and all-wise, and of his relation to us as Saviour and 
Judge, as well as Creator and Preserver. And, while it thus 
lacks the very first elements of any religion, which can possibly 
sustain the principles and soothe the sorrows of fallen humanity, 
it also lacks the strong conviction, on the part of its advocates, by 
which alone right principles can be effectively propagated and ap- 
plied to the minds and hearts of men. It is a system of hesitation 
and doubt, not of firm persuasion. Hence, it is called not only infi- 
delity but scepticism ; and most properly. This last is at once the 
truest and most complimentary term that can be applied to it. 
It never rises above a state of uncertainty. It refuses to listen to 
every other system ; and it stands in doubt of its own. That such 
a religion must be powerless, every one may see. What we do 
not believe ourselves, we cannot expect to make others believe. 
Though we should happen to be in the possession of the truth, if 
we do not hold it as such, with a clear and firm conviction, we 
never can prove its successful heralds and advocates. Truth, above 
all, religious truth, that its beauty and attractiveness be felt, must 
be given like a jewel set in gold, a setting in solid faith. Who 
would send doubting Thomas to proclaim the resurrection of 
Christ ? Nothing good or great has ever yet been accomplished 
in our world, without strong persuasion. Whatsoever is not of 
faith is weakness. So far from being strong, it cannot even be 
earnest. Its temper is light and frivolous. The most important 
of all subjects is treated as the least important. Truth, in rela- 
tion to it, is not regarded as precious, and worthy of laborious and 
lifelong study and search till found, and, when found, of lifelong 
advocacy and propagation ; and error is not looked upon as an 
evil to be deprecated. Seriousness on many other subjects may, 
forsooth, be well enough, but here it is thought quite out of 



298 MAN MUST HAVE SOME EELIGION. 

place. As to habitual prayer for divine guidance in the search 
of religions truth, it would be scouted as preposterous, even where 
the objector professed to believe there is a God. Need we won- 
der, therefore, that this system should consist only of a few loose 
opinions, largely mingled with doubt, which come and go in the 
mind, much oftener absent than present, and, when present, are 
present as day dreams or dreams of the night, not as vital princi- 
ples valued above all price, for the regulation of the heart and life ? 
But upon other accounts it need not be a matter of wonder, that 
Deism should be so cold and indifferent and feeble. It comes not 
with authority : it speaks as the Scribes. It is not the voice of 
God : it even spurns the idea that God has ever spoken to the race : 
it is confessedly the voice of man ; — man who knows so little about 
this world, and must needs know so much less about the world to 
come; man, who though endowed with reason, a reason which 
works well on abstract, scientific subjects, which stand aloof from 
ordinary, human life, and in which we are not swayed by pas- 
sion and prejudice ; but, on matters that deeply enlist our affec- 
tions, is by itself, unassisted and unchecked from without, no 
more to be trusted for our guidance, than is a compass at sea to 
be relied on, which is magnetized by some unsuspected mass of 
iron hid in the hold of the ship. Unless the sailing of such ves- 
sel is corrected, and carefully regulated by observation of the 
heavenly bodies, it must run upon the rocks: unless the human 
mind, subject as it is to the warping influences of partiality, secular 
interest and headlong passion, be aided from on high, it must 
miss its course — it must fail of reaching the port of truth. Hence 
it is, that in the matter of religion man needs the direct interpo- 
sition of divine authority. A religion, without such authority, is 
like a bank note, well engraved it may be, but lacking the proper 
signature. It may be fair enough to behold, but it has no effi- 
cient value. Further : as Deism, or infidelity, comes with no 
higher authority than that of man, so it has no outward standard 
to which all may resort, whether gentle or simple, for informa- 
tion and direction. This, while it unfits it for the many, leaves 
even the favoured few badly provided for. In all matters touch- 
ing government, (religion is governmental,) we need a written 
constitution. We need it for protection, and we need it for con- 
venience. In civil matters we want to know our rights and the 
duties of the government ; in religious matters, our duties and 



MAN MUST HAVE SOME RELIGION. 299 

the rights of the government ; and we further need to have them 
recorded where all may find access to them, yea, written, if pos- 
sible, "with an iron 'pen and lead in the rock forever '." Such a 
record, while it openly challenges the scrutiny of the world, even 
of enemies, helps its friends, giving stability to their opinions, 
unity to their doings, and above all, conveying safely to them the 
oracles of God, delivered in the centuries gone by. Without such 
record we should be at the mercy of our own fickleness, of the 
crafty assaults of the plausible, of the weakness of the human 
memory, and of the strength of human passion. But an inspired 
book given of God to men, is not only a possession forever, 
{urrj^a ss aisi), but a treasure of inestimable value to the world; 
not only protecting against the uncertainty of tradition, and 
against the impositions of the dishonest and designing, but 
against the misguiding influence of our own perverse hearts. 
But Deism has no sacred book ; no standard to walk by. Every- 
thing is subjective ; nothing objective. Every man has his psalm, 
every man his hymn, every man his doctrine ; but it is all private 
opinion, unregulated by any outward, palpable, known and pub- 
lic rule of higher authority than man's weak judgment — any rule 
indeed, which is stable and fixed, and by connexion with which, 
human mind and human morals, human character and human 
hopes, may be securely anchored. 

Our conclusion then is, that the high purposes of religion for 
the world cannot be answered by Deism ; not only because of its 
internal weakness and insufficiency ; but also because, even if it 
had some power for the conscience and heart, it has not those 
appliances, and cannot have, which are necessary to bring to bear 
moral and spiritual agencies in such a world as ours. I say ap- 
pliances ; for though I have mentioned only the want of a sacred 
book, as an outward and unchangeable standard, it lacks many 
other things necessary to the accomplishment of the ends of 
religion. It does not organize into a society, though religion, 
like humanity, is social as well as individual. It establishes no 
worship of God : though man is ready enough to put honour 
on his fellow man. It erects no temples; though it erects 
palaces, pantheons, mausoleums. It gives no instruction. It 
offers no prayers in private, any more than in public. It does 
not profess to guide the life of men, and it has no support to 
offer them in death. In short, it is but a mockery of the mani- 



300 MAN MUST HAVE SOME RELIGION. 

fold ills of our fallen humanity, to offer it such a broken reed to 
lean upon ; and it is trifling with language and common-sense 
alike, to call such an unauthoritative, wavering, doubtful, ineffi- 
cient and frivolous and unfurnished a thing, religion. 

It is hardly worth while to compare Judaism and Christianity, 
as religious systems challenging the faith of the world. Neither 
would it be exactly correct, and in harmony with the other com- 
parisons which we have drawn. Judaism, as found in the Old 
Testament, is not a different religion from that found in the New, 
but the same religion in different stages. Judaism was true reli- 
gion in the bud : Christianity the same fully matured. Judaism 
was temporary : Christianity perpetual. Judaism for one nation : 
Christianity for all. Judaism was type : Christianity anti-type. 
Judaism was promise : Christianity fulfillment. I have said 
Judaism was true religion in bud, as Christianity is the same fully 
matured ; but what is it now ? Judaism is now, as we see it 
around us, true religion stunted and deformed. When we take 
the Old and New Testaments together, they fit into one another 
so completely, they so entirely correspond, the one was so mani- 
festly preparatory to the other; the latter complementary and 
completing of the former. As therefore we prefer the tree to the 
acorn, the adult to the child, so we cannot be supposed to prefer 
Judaism to Christianity. For these reasons, we do not take Juda- 
ism into this account any more than Mohametanism or Heathen- 
ism. If the latter is too false and corrupt, the former is so in- 
complete and imperfect, and finds its fulness so entirely in Chris- 
tianity, that it need not detain us further. Jews are converted 
often, and have been from their faith to ours ; the reverse is a 
strange thing in society. 

Let us now put together the several parts of this argument. 
"We are religious animals ; that is, we are constituted with a sus- 
ceptibility for religion, just as for making moral distinctions, or 
exercising social affections. We can be rid of the one no more 
than of the others. But religion presents itself to us in four 
main forms, Heathenism, Mohametanism, Deism, and Christian- 
ity. The first we are compelled to reject for its grossness and 
absurdity ; the second for its impurity and imposture ; the tliird 
for its lightness and utter want of power to command the intel- 
lect, guide the conscience, or purify and comfort the human heart. 
Nothing is left us, therefore, but Christianity. Thus has God 



MAN MUST HAVE SOME RELIGION. 301 

shut us up to Christianity. Thus are we laid under a necessity 
of reason, of prudence and of gratitude, to accept the holy Jesus 
as our Master. God hath not left himself without witness. By 
the very nature which he has given us, the circumstances in 
which he has placed us, and the facilities which he has supplied 
to our hand, (to say nothing of miracles and prophecies and var- 
ious other historical, moral and critical proofs,) he has plainly and 
unmistakably shewn where truth, interest and duty lie. As by 
a voice from heaven he has said of Jesus : "This is my beloved 
son ; hear ye him" " This is the Lamb of God that taketh away 
the sin of the world" 

The Lamb of God that taketh away the sin of the world ! The 
second particular is that Christianity addresses us as sinners, and 
at the same time, reveals to us the way which God has ordained 
for the expiation of our sin, and for our availing ourselves 
of that expiation. Some men may think, in the pride of their 
hearts, that these are points which any man may readily deter- 
mine for himself ; but surely, from the very nature of the case, 
no being in the wide universe is competent to settle such ques- 
tions, but God. It may be an easy matter to teil holy beings 
how they may continue to enjoy the favour of their Creator and 
Judge: they have only to live as they are living. They are in 
the way of life, and have only to pursue it. But when men or 
angels, or any other order of moral beings, transgress God's law, 
as he alone knows all the reasons for the enactment of the law, 
for the penalties which are attached to it, all the consequences 
of punishment if it be inflicted, and of pardon if it be granted, 
and of the circumstances, under which pardon can be granted, con- 
sistently with the principles on which the law transgressed was 
originally enacted — the determination of the whole matter is 
with him — can be in no other hands; and it is presumption, 
folly and wickedness in mortals to determine, as by their 
own authority, whether indeed God will pardon sinners, and if 
told he will, then, in what way. These are some of the secret 
things which belong unto the Lord our God : they are not of 
that plain and patent class of things which belong to us and to 
our children, to know of ourselves and determine by our own 
authority. Nothing but pride of intellect, urged on by a secular 
and unspiritual heart, could lead mortals to think otherwise. 

Look over the world as it is, look back upon it as it has been, 



302 MAN MUST HAVE SOME RELIGION. 

and you everywhere, and at all times, see two evils marring the 
condition of our race, namely, sin and sorrow. And these two 
things are naturally connected, bound together as by an adaman- 
tine chain ; not as twins of the same origin and of like mutual 
relations, but as cause and effect. Sin is the cause ; sorrow is the 
effect. The connexion between the two is ordained of God, and 
he only can annul it. And if he ever should annul it or modify 
it, of one thing we may rest assured — it will be on principles and 
in a manner, consistent with those of the original enactment : 
God is neither arbitrary nor weak. But holiness ordained the 
law, and justice attached the penalty, and if mercy intervene to 
save when the law is broken, the method adopted for its accom- 
plishment will be a divine contrivance, and a divine enactment, 
by which God's honour will be sustained, the majesty of his law 
left intact, and while transgressors are pardoned, a spirit of 
obedience infused into their hearts. But who knows enough of 
God and of man, and of the connexions of both with the moral 
universe at large, to say what this method is or should be ; how 
mercy and truth should thus meet together and righteousness 
and peace embrace each other ? Neither man nor angel, nor any 
other creature, is equal to the task. The ordainer of the law, 
must be the ordainer of the gospel. He only has the wisdom to 
contrive it, the power to execute it, the authority to assure us it is 
done. He only, also, can point out to us the way in which we 
may avail ourselves of this merciful provision — a provision which 
tells, not only upon our brief span of time, but on the great 
eternity which is to follow. Now, Christianity, speaking with 
the authority of the highest and most multiplied proofs, tells us 
God has done this — has contrived and executed a plan for restor- 
ing the guilty, and shows us the way in which we may avail 
ourselves of it. Christ Jesus is declared to be the propitiation for 
our sins ; and it is proclaimed from heaven, that he that believeth 
in him, " shall not come into condemnation" yea, is already 
" passed from death into life." Thus does God propose to afford 
peace to our consciences, when oppressed with guilt ; to banish 
fear from our hearts, when we look into the eternal future ; and 
to infuse a good hope which will live through all the sorrows and 
afflictions of this life, and finally triumph over death itself. This 
is the great feature of Christianity which makes it so worthy of all 
acceptation in a world like ours. It exactly meets our case. It 



MAN MUST HAVE SOME RELIGION. 303 

supplies our wants. It reconciles an offended God to us, and at 
the same time, by a marvellous, I was going to say, a magical 
influence, reconciles our hearts to God — our evil hearts to the holy 
God. It is a religion for sinners, therefore; such sinners at least 
as would be saved from sin in itself and its consequences — from 
its guilt and its defilement. 

In conclusion then, let me say, that the man who with both 
head and heart has learned to take this view of Christianity, 
knows wherein its true excellence lies. He is not only delivered 
from the absurdities of Heathenism, the delusions of Islamism, 
and hesitating statements and the false promises and hopeless 
chilliness of Deism : he is not only thus negatively blessed, but, 
in & positive way, he is favoured with that which adds value to 
life, and elevation to human nature, by bringing us into loving 
communion with God, and under the daily influences, so con- 
solatory and so purifying, of a realizing faith, an assured hope of 
immortality in heaven. 

Thus is it that "God has not left himself without witness" 
Now then, as we receive the testimony of man, why not receive 
the testimony of God, which is greater ? May we, every one of 
us, be enabled through grace to rise and say, in reference to this 
most momentous of all subjects, "Let God he true, though every 
man a liar." 



MA^'S FEED OF GOD'S HELP. 



Psalms cxlvi : 5. 



— Happy is the man that hath the God of Jacob for his help ; whose hope is 
in the Lord his God. 

This 146th Psalm has been supposed by some to have been 
composed, and, in the first instance used, at the dedication of the 
Temple. Be that as it may, it is manifestly, from beginning to 
end, the language of a soul happy in its God. Let us trace the 
course of thought in it, at least as far as the text. 

The writer begins with a general invitation to all within his 
reach, to praise the Lord. But upon this topic he does not dwell. 
Whatever reason there may be, why others should offer worship 
and thanks to God,, his own obligations seem to him so bound- 
less, that he is impelled to pass at once to self-exhortation : "Praise 
the Lord, my soul" He needs not, however, to pursue such 
exhortation far. A word is enough to call forth a quick response. 
His soul is prompt to do, not only what it is thus specially urged 
to do, but a great deal more. It is ready not only to praise the 
Lord, but even to make a vow of perpetual and everlasting praise; 
therefore, he adds, " While I live I will praise the Lord ; I will 
sing praises to my God while L have any being." But why, we 
are led to ask, should the Psalmist declare himself so happy and 
joyous in his God ? Obviously, the answer is, because that God is 
so true and gracious in his promises, and so able to perform them. 
But the faithfulness and power of God, thus brought to mind, 
naturally suggest by contrast the opposite qualities in man. There- 
fore he proceeds: "Put not your trust in 'princes, nor in the son 
of man, in whom there is no help" The most exalted creature 
is but a frail dependence. He may not have the will to help, 
and, if he have, still he may lack the ability. For what is his 
description ? Alas, how perishable ! " His breath" continues the 
writer, " goeth forth, and he returneth to his earth; in that very 
day his thoughts perish." Persuaded thus, to use the language of 



305 

the prophet, that " Cursed is the man that trusteth in man, and that 
maketh flesh his arm," the mind of the Psalmist naturally again 
reverts to God. Here, he perceives, there is no want of benevo- 
lence to suggest, of wisdom to devise, or of power to execute any- 
thing that may be necessary to the present or eternal happiness 
of any creature. Accordingly, he exclaims with rapture, in the 
words of the text : "Happy is the mun that hath the God of Ja- 
cob for his help, whose hope is in the Lord his GodP 

Man needs help, help for the present, and hope for the future. 
He is in himself utterly dependent. It is impossible to imagine 
a being more so ; and, to a reflecting person, therefore, the high 
head which he is often seen to carry, and the self-sufficient air 
which he is continually putting on, cannot but be most prepos- 
terous and revolting. Take the proudest spirit that ever trod this 
earth, an Alexander, Tamerlane, or Napoleon, and, if he will 
only hearken to reason, his lofty looks may in a moment be brought 
low. Before fact and truth his boastfulness must vanish, like 
frostwork before the blazing sun. Or should he, despite of reason, 
persist in his impious presumption, to bystanders, at least, his 
conduct may be made to appear as wild and unwarrantable as 
the hallucination of the inmate of an insane asylum, that fancies 
himself rich as Croesus and as powerful as Csesar, when, in truth, 
he is a poor, helpless prisoner, living on the bounty of the be- 
nevolent. Let any man among us reflect, even for a few moments, 
with real earnestness, on his nature and condition, and this con- 
clusion becomes manifest and inevitable. Everyone knows that 
he is a creature of time ; that he is not from eternity — that he once 
began to be. And as he is sensible that he received existence at 
some past point of time, so is he assured that he received it from 
the Power above. This brief process of thought, indeed, in the 
judgment of no less a man than Locke, one of the most convinc- 
ing demonstrations of the divine existence — of the being of that 
God in and through whom we have life and breath and all things. 
The same conclusion, however, would seem to be a suggestion 
of our consciousness, or an inference immediate upon, and insep- 
arable from, the feeling of the present moment. I ask myself 
what is the cause of my present existence ; how it comes that I 
now have being, and live on from moment to moment ? Is it 
the effect of any volition of mine — any feat of my will ? or the 
result of any conscious voluntary power that I ever possessed? 
20 



306 

Or, can I suppose, that it comes through the agency of any being 
of like kind with myself — of any limited and finite creature exist- 
ence, however his powers may transcend the human standard ? For 
myself, I can see but one answer to these questions % But why speak 
thus in the singular number? Is it not the felt persuasion of us 
all? When we look in upon ourselves and analyze our thoughts 
and feelings, even for a brief space, we cannot but see that we, 
and all beings like us, are not self-snstained, any more than a 
statute that stands upon a pedestal or a tower that is built upon 
a rock. This moment, brethren, do we not feel that underneath 
us are the everlasting arms, and that it is because we have this 
support, and for no other reason, that we continue to be found 
among the things that are? Do we not feel that, if this support 
were withdrawn, we must drop into non-existence ? But be it as 
it may with others, no truth, I repeat, appears to me more directly 
and certainly suggested, immediately or inferentially, by our con- 
sciousness, than that we are sustained by a power without us — 
that in God, we live, and move, and have our being. If this, then, 
be so, what idea of dependence and need of help can be formed, 
more complete and total, than that furnished b} r our own condi- 
tion ? We could not have been at all, if God had not issued the 
fiat ; we could not now continue to be but by the exercise of the 
same almighty power : but for this, even after existence was be- 
stowed, we must immediately have ceased to be, like the flash of 
minute gun on the midnight darkness. 

But our necessity does not stop here. We not only need help 
of the Lord to preserve our being, but also to preserve our happi- 
ness. Immortality may become a curse. We need the care of 
heaven to preserve us from misery, as much as from annihilation 
— misery here, and misery hereafter. In either world, human help 
is entirely insufficient. Look at the subject for a moment, in each 
of these relations. 

Place a man in the greatest earthly prosperity which is conceiv- 
able, how numberless, notwithstanding, the avenues by which sor- 
row may approach him, and in a moment reverse his condition. 
Books of medicine enumerate the diseases incident to the body, 
so far as they have been named by science, and what a long and 
dreary catalogue it is ! And yet these are only a portion of the 
ills, which beset this frail tenement of the soul. For who can enu- 
merate the accidents also, to which we are momentarily liable, 



307 

from causes great and small alike. We are wont to say, of those at 
sea, that there is but a plank between them and death ; alas, in this 
respect, we are all voyagers every moment of our lives. Yes, our 
lives may not inaptly be considered a series of hairbreadth es- 
capes, through the watchful and overruling providence of God. 
When a man steps over his threshold in the morning, to go to his 
daily duty, he knows not what will betide him before the evening. 
Let him set his imagination to work to picture possible accidents, 
and they will multiply upon him so, that the wonder with him 
w T ill be, not that evil should betide him, but that so fragile a thing 
as human life should be preserved an hour. 

I have spoken only of the body: the mind also, which dwells 
therein, may be directly assaulted and injured. While the tene- 
ment is left untouched, the occupant may become disordered and 
miserable ; and who that has passed through an insane asylum 
has not felt more depressed in spirit, than by a visit to the w r ards 
of a common hospital ? And yet against this awful calamity we 
have no more protection than against bodily disease. The great- 
est minds have succumbed to this malady; the best of men have 
been visited by this affliction. But over and above all these ills, 
destroying life or happiness by disordering the body or the mind, 
think of how many other causes of sorrow there are to be met 
with everywhere in this vale of tears. Not an object, animate or 
inanimate, on which the human heart can fasten its affections, 
but may be made its torment. It may be snatched away, and 
leave us in darkness and desolation ; or worse than that, it may 
abide with us, but so changed in its character or condition as to 
be, as long as we live, a sharp and festering thorn in the flesh. I 
shall not attempt to classify, much less enumerate, the various 
kinds of bereavement and other afflictions which checker human 
life. Like diseases and accidents, they baffle calculation, for they 
are ever varying in their form ; and every sufferer seems to dis- 
cover some peculiarity in his own case. And where is the man 
entirely, and for any length of time, exempt? "Man that is 
born of a woman hath but a short time to live and is full of 
misery." 

And man's trials come to him through three general kinds of 
agency. The course of nature and providence is one. By these 
he is buffeted in the voyage of life, as a bark upon the ocean by 
the winds. The storms and calms come and go in entire inde- 



308 

pendence of him. " The wind Uoweth where it listeili" He 
may augur the gust is coming, but canuot prevent it: he may an- 
ticipate its cessation, but cannot make it sure. Such is his rela- 
tion to one class of ills. Another comes through the agency of 
other persons. The natural and necessary ills of life, which 
spring from the involuntary operation of the physical and intel- 
lectual laws, which are woven into the human constitution and 
which are at work around, are aggravated and multiplied for each 
man by his fellows. Aside from every other source of sorrow, 
" Man's inhumanity to man, makes countless thousands mourn." 
And we need not confine our attention here to those cases, in 
which one man designedly does to another some great wrong, 
which startles the neighborhood or the world by its atrocity. 
Men are creating evil to one another unceasingly and in every 
form. Do murderers, and robbers, and swindlers and such like, 
at intervals inflict great injuries on a few unhappy victims: ah, 
by harshness and un charitableness ; by unkind looks and un- 
kinder speeches ; by envy, and jealousy, and petty rivalry ; by 
misinterpretations of one another's conduct, at the suggestion of 
selfish or proud or ambitious feeling ; by judging according to 
mere appearance and not righteously ; by letting the passions 
burst into a flame, when reason should have ruled ; in a word, by 
the lack of that mind of simplicity and sincerity, and of bearing, 
forbearing, beneficent and self-denying love which was in Christ 
Jesus — by these unnumbered, weak, and low, and little tempers, 
do the mass of men in society prey upon one another, producing 
in the aggregate an amount of suffering and sorrow, compared 
with which the injuries done by the great depredators on human 
welfare, against which the civil law would guard us, are as noth- 
ing. Yet again : it is not the unconscious and mute assaults of 
nature, nor the designed inflictions of our fellow-men, that alone, 
or chiefly embitter human life : "we are our own greatest enemies" 
Indeed, if we had not a foe within us, our foes without could do 
but little harm. But alas ! how much misery do we create to our- 
selves by our evil tempers — the very tempers and dispositions, it 
may be, which we charge others with exercising towards us. 
These are as a continual dropping, wearing away our peace. 
They cloud up every sky, put bitterness into every draft, mar 
every association, stop up, more or less, every natural inlet of 
joy. I speak now of that accumulation of every-day thoughts 



309 

and feelings which constitute the staple of every life. But inter- 
spersed through these, there are other more prominent acts in the 
history of most men, which are more enduring and intense in 
their effect. They not only occasion suffering to them at the 
time, but also leave a sting after them, which embitters their 
whole subsequent life. One hasty step, one rash word, one ebul- 
lition of feeling, one impulsive resolve, has, in an hour, perhaps, 
changed the whole complexion of their destiny, and woven their 
days into a tissue of unavailing and life-long regret. 

Such are a few particulars in the inventory of ills, to which we 
are momentarily exposed in this present world. That no created 
strength is a full protection against them, is the acknowledgment 
of every pious and reasonable mind ; and all others are brought 
sooner or later to the same admission. Napoleon Bonaparte's 
was one of the most iron wills, and his spirit one of the most 
presumptuous, that was ever seen amongst men ; yet even he 
was compelled to admit, that he could not thereby protect himself 
against every evil — that there was a power above him with which 
even he could not cope. Indeed, he often sought to parry the 
disgrace, which his own foolish and criminal acts brought upon 
him, by referring to the irresistible control of Providence — his 
star, his destiny as he chose to call it. He ought to have sought 
the protection of Heaven against the blinding influence of am- 
bition, not having done so, when in consequence he became in- 
volved in misfortune, he sought to ascribe it and the guilty con- 
duct which occasioned it, to the overruling power of God. In 
any view of the matter, the spectacle which he presents as a pris- 
oner in St. Helena, and his own recorded observations there, fully 
prove, that the race is not to the swift, nor the battle to the 
strong, nor yet honour to men of skill ; that the most gifted may 
blunder like a changeling, the most honoured fall into contempt, 
and the most mighty be left without power. 

But alas ! it is not intellectual, or civil, or military greatness 
alone that needs the stay and support of uncreated power : even 
moral excellence in this world is but a fragile flower, often most 
suddenly and unexpectedly withered and prostrated. In no book 
have we more striking and painful instances of this fact, than in 
the Bible. With an undisguised simplicity, with an openness and 
honesty peculiarly its own, it records examples of weakness and 
defection, in the most disgracetul forms, among men of every 



310 

rank and condition, showing beyond dispute, to use its own lan- 
guage, that "it is not in man that walketh," whether he be called 
great or good, unaided from on high, "to direct his own steps." 
And all the experience of the world, under the auspices of the 
Bible and the Christian dispensation since, has confirmed the 
truth. Did Abraham, and David, and Peter fall and disgrace 
their calling, as servants of God, in Scripture times 1 So, since 
then, out of tens of thousands to mention only two, did he, who 
has, not without much truth been called, " the greatest, wisest, 
meanest of mankind;" and so did Dodd, an eminent minister of 
religion, who for his crimes (though repented of as we believe,) 
suffered the highest penalty of the law. But every age has its 
melancholy instances ; and who in view of them does not feel 
the force of the martyr Bradford's exclamation, so often quoted, 
on seeing a convict going to the scaffold, " There goes John Brad- 
ford, but for the grace of God." Oh, yes ; we all need the help 
of the God of Jacob, no matter what our pretensions, in every 
relation, department and walk of life, from the cradle to the 
grave. Our needs in this world are manifold and pressing, and 
none can meet them but the God of Jacob. 

And if all this be true here, surely it must be so hereafter. 
However stout-hearted and independent one may be tempted 
to feel, while in the body and surrounded with the familiar ob- 
jects of time and sense, when he thinks of launching out into an 
untried state of being, the temptation must immediately cease. 
He knows of nothing there, on which to sustain himself. He is 
ignorant of what nature and form will there be the constituent 
elements of his life. He is sure of meeting there only God. 
Beyond this he may conjecture, but cannot know, what his con- 
dition will be. There is absolutely no known ground of support 
to his soul, but his own will, and God. Unless, therefore, the man 
believes his own will omnipotent, and that he possesses a nature 
which is absolutely self-sufficing, his need is, so far as we can 
see, unlimited, his necessity entire, and his dependence upon 
God complete. There are happiness and misery in this life, 
and there may be happiness and misery in this life to come ; 
but what can mortal do in that other world to secure the one, 
or avoid the other? He may have his hopes and his fears, 
his desires and aversions, but he has proved in this present life 
how unavailing these often are. His very death has been to him, 



311 

not improbably, an earnestly deprecated event. Like a cork 
floating on the tide, or the gossamer wafted by the wind, he has 
been carried hence in utter helplessness ; and it is plain, that the 
power which thus swept him hence, may as readily dispose of 
him beyond the grave, placing him either in happiness or misery, 
each final as regards duration, and intense as regards degree. 

In every stage and place of his existence then, man is a crea- 
ture of great necessities and needs. So the Psalmist feels; but 
notwithstanding this, he also feels that existence may be made to 
us a boundless and incalculable blessing. And there is but one 
condition necessary to this end — that we enjoy the favour and 
protection of Heaven. Having this, we may dispense with 
everything else, and discharge our minds from all anxiety about 
them. Having this, we are safe from the blind unconscious 
agencies of nature, from the evil designs of evil creatures, from 
the indiscretion and folly of our own perverse hearts. Having 
this, we are perfectly secure for time and for eternity. 

Now in the text and its context, the Psalmist is manifestly con- 
gratulating himself and all others in like situation with himself, 
on the completeness of the provision thus made for his wants, 
and the security provided for his protection. It is a subject he 
loves to study, a theme on which he delights to dwell. And why 
should he not ? In proportion to the peril should be the joy of 
escape from it, and as we were horror stricken at the exigency, 
equally intense should be our admiration of that which com- 
pletely meets and provides for it. The provision, the protection, 
the security here, is God. The Psalmist knows of no other ; 
but counts this all-sufficient. He looks with rapture upon God as 
the portion of his soul. He rejoices in spirit at the security he 
has reached ; at the treasure, which through grace he has acquired. 
Does the man of land and houses and money count himself happy, 
saying to his soul, "Soul thou hast much goods laid up for many 
years; take thine ease, eat, drink, and be merry." Why then 
should not the servant of God exult in the contemplation of his 
inheritance % The possessor of earthly riches, holds them only by 
a tenure of years, say, three score years and ten, at most ; and 
perhaps only for a day : before nightfall he may be torn from them, 
jf not they from him. Besides, be the tenure long or short, pre- 
carious or certain, while it lasts even, it does not satisfy ; it cannot 
satisfy; for the soul was made for something better. There is a 



312 

conscious want amidst the greatest accumulation of earthly acqui- 
sitions — a painful craving, inseparable from the love of such 
things, which is essentially imcompatible with true peace. But 
the servant of God, in possessing what he possesses, has no such 
drawbacks to lament. His tenure of good is an everlasting 
tenure. The God, who is without beginning of years or end of 
days, is his portion. Suns may rise and set ; moons may wax 
and wane ; the heavens pass away ; the earth be burnt up, and 
time itself "be no more ; " still his treasure remains untouched. 
And in proportion to the length of this endless lifetime of his 
covenant God, is the depth of the peace which flows from the 
enjoyment of his love. No words can describe it : in duration 
and power and sweetness alike it passes all human understanding. 
Nevertheless, in one other particular, let me notice, how superior 
the portion of the righteous. Earthly goods are esteemed good, 
are sought and valued as exclusive possessions. The man of 
station values his honors, the man of money his wealth, the man 
of talents his gifts, because they are his — his and not another* s. 
His exclusive proprietorship it is, which makes them precious in 
his eyes. It is their nature, indeed, thus to belong only to one, 
and to be thus selfishly enjoyed. But such is not the inheritance 
of the saints. Their portion is not thus limited and narrow. In 
God their is an exhaustless fulness. Let the soul go to God in 
true humility and with longing desire, and in the same propor- 
tion will it find its capacity for enjoyment filled. Let another go 
in the same way and his bliss will be none the less. Let a third, 
a fourth, a fifth, a sixth, yea, let all God's creatures go to him, 
and he will open his hand and fill them all with plenteousness. 

In view of these considerations, then, pertaining to man's 
deficiency and God's sufficiency, we see why it is the Psalmist 
calls upon his own soul and all others to praise the Lord ; vows 
for himself perpetual praises; pronounces all else as an object of 
praise and dependence but a broken reed ; and then, in the fulness 
of a thankful and benevolent heart, declares, in the language of 
the text, that happy is the man, any man, any number of men — 
" Happy is the man that hath the God of Jacob for his help, whose 
hope is in the Lord his God." 

In conclusion, let our attention be directed to the fact, that the 
God in whom all this blessedness is found, is " the God of Jacob" 
often styled in Scripture " the God of Abraham, Isaac, and 



313 

Jacob" because he made a covenant with all three, though pri- 
marily and specially with Abraham. And who is this God of 
Abraham % Not certainly the God of nature and providence 
merely. In the present state of the human race, God, in these 
aspects, has few attractions for the soul, and gives slight encour- 
agement. Is it not under his auspices and government so con- 
sidered, that we find ourselves involved in all the ruin of the 
Fall, and involved without any certain remedy ? Looking up 
from the guilt and pollution and misery of this state to Jehovah, 
as merely the maker and righteous ruler of the world, we see 
scarce a gleam of light : clouds and darkness are around about him, 
and comparatively, clouds and darkness only. To call on men to 
praise such a being and to be happy in the contemplation of his 
character, would be to call upon the offender against law to 
rejoice in the aspect and accents of the judge who is pronouncing 
upon him the sentence of death. The God of Abraham, or 
Jacob, then, is not the God of the constitution and course of 
nature merely, who made a covenant with Adam before his fall, 
and with the angels as first created ; but the God of another and 
better covenant. It is the God who promised to " the father of 
the faithful," that of him should be descended One, in whom the 
families of the earth should be blessed in the forgiveness of their 
sins. It is the God who promised and sent the Messiah into the 
world, the God and Father of our Lord Jesus Christ. In one 
word, it is not the God of nature or providence merely, but the 
God of nature, providence and grace. Happy is the man who 
has this God of all grace for his help ; whose hope is in this the 
Lord his God ; for this infinite, absolute and merciful God has 
made a covenant of possible salvation with all mankind, con- 
sidered as a race, in Him that suffered on the cross for our sins ; 
and now makes a covenant of actual salvation with each indi- 
vidual soul, the moment that soul believes. 

Out of what has been said, two general questions arise, which 
all men should seek to answer distinctly and with a full assurance 
of hope, each man for himself. One is whether, really and indi- 
vidually they have the God of Jacob for their help and hope in 
the duties and trials of this life, relying upon him and not upon 
the creature ; whether they feel and see, that mere justice on the 
part of God is for them no security against present or future evil, 
but that grace, long-suffering, mercy and pardoning love must 



314 man's need of god's help. 

direct the powers of Heaven, otherwise sinners cannot be saved ; 
and whether, being deeply conscious they are sinners, they have 
in true penitence of heart, fled to this God of nature and revela- 
tion, through his Son Jesus Christ, and .putting all their trust in 
Him, have found joy and peace in believing. This is the first 
enquiry. And the second is like unto it, namely, whether believ- 
ing themselves, as they do, reconciled to God, they are proving to 
themselves and others, the sincerity of the profession and the 
reality of the change,, by heart-discipline, by benevolent activity, 
by devotional exercise, by zeal for Christ's spiritual honour and 
kingdom ; in short, by employing all their active powers, which 
were once the instruments of selfishness and sin, in glorifying 
God and doing good to men, and getting ready for the eternal 
state. These two questions satisfactorily answered ; the ends of 
life are attained. It is needless, in such case, to wish men happy : 
according to the testimony of the Psalmist, they are substantially 
happy, and must be so, as sure as God is happy. They need fear 
nothing : they may hope, confidently hope for all real good. 
The cares and perplexities and sorrows of life may, at times, 
thicken round them, but the help of the God of Jacob will carry 
them triumphantly through. Clouds may settle for a moment on 
their horizon, but the hope which is in the Lord their God, will 
either dissipate or gild them all ; affording all the light which 
faith demands during the working hours of the day of this life ; 
and closing it with an eventide — a sunset, full of glory, through 
Him that on the cross, in man's behalf, conquered sin and death. 



BY GEACE, THEOUGH FAITH, NOT OF 

WOEKS. 



Ephesians ii. : 8, 9. 



— " For by grace are ye saved through faith ; and that not of yourselves : it is 
the gift of God : not of works, lest any man should boast." 

It is profitable at times to rise above the consideration of the 
particular precepts and promises which the Almighty" has ad- 
dressed to us, and take a wider view of the dispensations of heaven 
towards the dwellers upon the earth, especially the scheme of 
redemption through Jesus Christ, looking at the great funda- 
mental principles on which they are founded and the character- 
istics by which they are marked. I say, especially, the scheme of 
redemption through Jesus Christ, because it specially concerns us, 
as living under it in its full development, and because it is alto- 
gether peculiar in its nature. The Gospel of Christ is not like 
the proverbs of Solomon, however fitting and wise. Neither is it 
another edition, however enlarged and improved, of law — mere 
law — whether the abstract moral law, or the laws of Moses, in 
which the moral, ceremonial and political were all mixed up to- 
gether. The condition of men upon the earth in regard to re- 
ligion is peculiar, and calls for peculiar treatment. They are not 
in the unmixed holiness and happiness of heaven, nor yet in the 
unmitigated sin and misery of hell. Neither are they in an 
earthly Paradise of innocence, like our first parents. They are 
rather cast out from it for the present. They are in & fallen state, 
unlike to that of Paradise ; but still, in a probationary state, like 
to it. A voice came to Adam and Eve, exhorting them to con- 
tinue obedient and happy. A voice has come to us, calling upon 
us not to continue as we are, but to turn and repent and be saved. 
But this idea of salvation, of recovery, of restoration, of reconcilia- 
tion, is manifestly something very different from a continuance 
in a normal state — an original state as ordained of God. The one 
differs from the other, as standing safely and firmly upon a rock 



316 



NOT OF WORKS. 



that overhangs the stormy deep, from being rescued ont of the 
foaming billows below. The former requires no special appli- 
ances ; to the latter, help, as well as direction, may be indispensa- 
ble. Now this latter is man's present state, as everything around 
us testifies. He has fallen over the precipice, he has plunged in the 
deep, he is struggling in imminent peril with the waves of guilt 
and depravity and wretchedness. If he be rescued, it must be by 
some extraneous, divine help, and, when so rescued, it is most ap- 
propriately called " salvation"— a salvation, in which the power 
and wisdom and goodness of God have been wonderfully dis- 
played. 

Now, as the law of God, under every form is an expression of 
the divine will and character, so also is the Gospel. God indeed 
cannot do anything in which his glory is not displayed, and his 
attributes do not shine out. The salvation of the Gospel, there- 
fore, being a peculiar provision of God, and for a peculiar purpose, 
is the mirror in which we may expect most distinctly to see the 
divine image reflected. Nature though God's creation, provi- 
dence though God's ordering, and the law though God's inspi- 
ration — neither of the three, brings forth so distinctly the various 
divine attributes, as do the office, work and person, of Jesus 
Christ as the Saviour of the world. The plan of salvation through 
Christ is not an accidental thought, and is not effected, either in 
the arrangement or the application of it, by a fortuitous concur- 
rence of circumstances, any more than creation by a fortuitous 
concurrence of atoms. Infinite wisdom and goodness have ar- 
ranged it in eternity, and infinite power has established and fixed 
it in time. Fixed it, I say. When, in his profanity and pre- 
sumption, man assumes to say how it must be, he fixes the way 
of life ; he stoutly maintains it must be thus or so, and cannot be 
otherwise. Shall not God, then, to whom it properly and exclu- 
sively belongs — shall not He have a way ? and shall not his way 
stand fast forever ? God is not a man that he should lie, nor a son 
of man that he should repent. Heaven and earth may pass away, 
but his word, arrangement or plan, shall never pass away. With 
this conviction on our minds, let us then consider the method 
which God is employing for man's salvation, as set forth in the 
text. It may help us better to understand God's character, and 
our own duty and interest and — privilege. 

The original way, in which the favour of heaven was enjoyed 



BY GRA.CE, THROUGH FAITH, NOT OF WORKS. 317 

by man, as we all know, was the way of perfect obedience to the 
divine moral precepts. And, for a moral agent like man, it was the 
natural way of justification before a holy God. It was the method 
observed in Paradise, being suitable to the circumstances, the time 
and place and the persons. But, by the same kind of reasoning 
or testimony that we come to this conclusion, we are constrained 
also to conclude, that, when man fell, involving himself in guilt 
and disabling himself morally, justification by a perfect obedience, 
i. e., by works, was henceforth out of the question — because unsuit- 
able and impossible. Three new and vital features in his condition 
appear added by the fall. Man's guilt must be cancelled ; the 
lesion in his moral nature must be restored, while, as hereto- 
fore, when he begins anew, his obedience must be unfailing and 
unfaltering; in one word, perfect. As to the first, nature gives 
him no assurance, at least, none that he can rely upon with the 
confidence of a certain faith. As to the second, what remedy is 
there, in all the materia medica of nature, so to say, whether 
physical or mental, which can heal the moral w r ound, which our 
constitution has received, subduing our earthly and sensual and 
devilish passions, and removing the clouds which blind our judg- 
ments, and which, while it thus remedies and represses the evil, 
developes and nourishes all good ? This boon, as the other, also, 
if obtained at all, must come from some higher source than na- 
ture, even nature's God. As to the third, 1 mean perfect obedi- 
ence in the future, even according to the Gospel, he that is 
pardoned of God, and helped, and healed too, even to the renew- 
ing of his mind, cannot render it, and does not pretend to, for, 
though sin is subdued within him, so that he serves God in the 
spirit, it is not utterly expelled from his nature, and will not be, 
till he leaves his body of sin in the grave and soars away to heaven. 
For these three reasons, then, the original mode of man's justi- 
fication before God, is out of date — can find no place upon the 
earth. If restored to the divine favour and moral uprightness, 
he must be restored in another way. As the physician does not 
treat the sick and the well alike, so neither can the fallen and un- 
fallen be dealt with alike by God. 

How natural, how obvious all this is! And yet look abroad 
and you will see men everywhere entertaining other views, and 
expecting to be dealt with on other principles, even men who live 
under the light of Christianity and admit it to be a light from 



318 BY GRACE, THROUGH FAITH, NOT OF WORKS. 

heaven. They hope to be saved — perhaps, with a horrible and 
profane inconsistency, will swear by that hope — and they rest 
that hope on their obedience to the law. They have done 
no harm, or they have been honest and upright in their dealings 
with men, or they have been kind and liberal, or they have re- 
spected and supported religion, or they have, perhaps, partaken 
of Christian ordinances: they have done what it was their duty 
to do, and so, because of their doings, they hope to be saved. 
Some law, as a system of authoritative precepts, which they 
think they have obeyed, is the ground of their confidence. I say 
some law ; but what law ? God's law ? The whole of God's law, and 
not one table only? Both the tables of God's law, according to 
God's own interpretation of them ? Surely, not : no man in his 
senses, taking the law in this way, can indulge, on the ground of 
his obedience to it, hope towards God and in view of eternity. It 
is entirely impossible. Biased and blinded as man is by nature in 
reference to the things of God, by sensuality and pride and self- 
ishness, he cannot do it. It is not in view of the divine law, 
divinely explained, whether it be the Decalogue or the sermon 
on the mount, or any other portion of Scripture which aims to 
set forth the whole duty of man, that men thus encourage their 
hearts before God, but in view of a human law, a law of their own 
making and adopting. They take the law of the land for their 
rule of duty, or the law of honour, or the requirements of the 
style of society, in the midst of which they happen to have lived, 
and interpreting it according to their fancy, and arbitrarily decid- 
ing what is to be considered an adequate fulfilment of that law, 
they conclude, that by their deeds they must be justified. God, 
it may be, was not in all their thoughts. The law which they 
have thus framed to themselves, perhaps does not recognize 
divine duties at all, and certainly does not reach to the thoughts 
and intents of the heart, the inner habitudes of the soul, whether 
towards God or towards man. This is the secret of their delu- 
sion. It is only by such a law, so understood — a law curtailed of 
the prime half of its precepts, and the rest not rigidly enforced, 
and then applied to the inferior half of our nature and life — the 
outside man — it is only such a law as this, that a person of the 
smallest amount of reflection can ever delude himself with the 
hope of standing right before God ; and yet again that same 
limited amount of reflection must make it plain to this person, if 



BY GRACE, THROUGH FAITH, NOT OF WORKS. 319 

he will pursue the subject a little further, that it is no law at all 
in the divine sense of the term : God never gave such a law to 
man ; that it is not a law in the etymological sense of the term? 
i. e., something laid down as fixed, determined and unalterable, by 
a superior authority ; but that on the contrary it is something of 
the individual's own creation, modified in part by the shiftings of 
the social morals by which he is surrounded, but much more by 
the caprices generated by his own self-will and self-indulgence. 
You might as well ascribe to the waves of the sea the stability of 
the rock, against which they break, as dignify such a shifting, 
cameleon-like thing as this by the name of law ! If such a 
thing as this can be called the law of God, then, my friends, with 
reverence I say it, what a weak and mutable being must God be. 
But far from us be such thoughts of the Ruler of the universe, 
the infinite and eternal God. He is the same yesterday, to-day 
and forever ; and his law, the reflection of his immutable and all- 
holy nature, is itself equally unchangeable, and he has given it to 
us in the Decalogue and that Decalogue he has given us in the two- 
fold summary of love to God and love to man, and both he has em- 
bodied in the life of Jesus, as read in the four Gospels. Yes, my 
fellow sinner, if you want to be justified before God on the ground 
of your own merits and because you have fulfilled the law, just look 
at it as given by Moses and as expounded in the words of Jesus, and 
exemplified in his life and character, and after considering it well, 
in the spirit as well as the letter, prove, if you can, that you have 
ever unfailingly obeyed it, and you shall have eternal life. The 
unmingled favour of heaven is yours now, and ever will be, if 
you thus persevere in a perfect love of God, and a perfectly un- 
selfish love of man to your last day. Adam in Paradise and the 
angels in heaven did not, and do not more certainly enjoy the un- 
clouded smiles of God, than you do and you shall. Yea, you 
shall never die : death has this moment no claim upon you in 
body or soul, and shall never have dominion over you. The 
grave you shall never inhabit. God will either translate you to 
heaven as he did (in the exercise of mercy, not law,) Enoch and 
Elijah, or he will make for you a heaven upon earth — he will 
create a new heavens and a new earth here below, in which your 
perfect righteousness may dwell, in companionship with perfect 
happiness. All this I pledge you on the unmistakable authority 
of God's inspired word. 



320 BY GRACE, THROUGH FAITH, NOT OF WORKS. 

Now do you deprecate such an issue as this? Are you unwil- 
ling to have your peace with God and your hope of heaven 
staked on such a condition, and do you wish to intimate that you 
do not claim the divine favour on the ground of so strict a law as 
this ? Would you ask to abate the rigidness of this law, and say, by 
the obedience which you think should satisfy heaven, }^ou mean 
what yon would perhaps call a general obedience, a fair, a reason- 
able obedience, an obedience faithful in the main ? Oh, what ab- 
surdities of thought and conduct men run into, when, unwilling to 
submit to the righteousness of God, they would go about to estab- 
lish their own righteousness. Do you not see, that this is not the 
law of God at all, by which 3'ou seek to be justified % He tells us, 
that the man thatdoeth the things which are contained in his law, 
shall live by them, and that cursed is everyone that continueth not 
in all things written in the book of the law to do them, for that he 
that offendeth in one point is guilty of all. His law knows 
nothing of abatements, which are really not law but a change or 
modification of it. His law is law throughout, dictated by his 
holiness and sustained by his justice. These are the only attri- 
butes called into play by the moral law given to man, the moral 
law of the universe. To depend upon a measurable obedience to 
the law, is not to depend upon the law of God at all, but upon a 
human law — a law which the man presumptuously makes for 
himself. The man that looks for heaven through obedience to 
the law, thus understood, is simply deluded — practising deception 
upon himself. 

But suppose it be said, if Taking the matter according to your 
own showing : is not dependence upon God's mercy a safe and 
proper dependence % " The answer is at hand : The mercy of 
God is indeed a fit and proper ground of dependence for man. 
]STay, it is the only safe ground of dependence, and it is as con- 
solatory as it is exclusive. But let us consider, what reason 
have we to believe that God is merciful ? God we know is just 
because he is holy ; and we also see that he is just. Even in 
nature he has attached penalties to his law. This is manifest in 
the uneasiness of a guilty conscience, and in the misery which 
sin in every form brings after it, sooner or later. But it is 
equally plain from nature, that God is merciful • and especially, 
does nature show us at all, to what extent his mercy goes, by what 
metes and bounds it is limited, and if it is exercised toward the 



BY GRACE, THROUGH FAITH, NOT OF WORKS. 321 

children of men, under what conditions, and through what channel, 
it is exercised ? On these points nature tells us nothing, or next 
to nothing ; and many of the natural indications with which we 
are surrounded, are ominous to the last degree. The great 
interest, the paramount stake here is eternity ; but surely it is no 
encouraging indication in regard to the favour and blessing of 
God in another world, that our approach to that eternity is gen- 
erally so gloomy and dark. With all men, youth is the symbol 
of cheerfulness and joy ; old age, of disappointment and despon- 
dency. And matters do not improve as time advances. We 
read of but one man whose eye was not dimmed, and his natural 
strength abated by age : with that single miraculous exception, 
the lot of humanity is, as the end approaches, for the prospect not 
to be lighted up but to be darkened ; for infirmities to increase, 
for the spirits to flag, for pains to multiply, till sickness super- 
venes, the precursor of death, and then death the climax and 
consummation of all these evils. Thus does the soul pass out of 
this world, darkness within and darkness without; and all under 
the natural government of God. Surely then, if we draw our 
inference from the facts of nature, that God is mercy, we can 
know very little about it. I do not say that we can know noth- 
ing, but I do say with all confidence, that our knowledge is very 
dim and hard to be reached, and after all is not such as to remove 
painful doubt, or to give quietness and assurance on the death-bed. 
The history of the world attests this. We need, therefore, "in 
this darkness or light of nature, call it which you will," some 
direct, positive assurance from God himself, that he is placable 
and merciful, that he will forgive iniquity, transgression and sin. 
Without this, if thoughtful men, as men ought to be (though we 
expect it not of brutes), we never can live in quietness of mind, or 
meet death without doubt and apprehension. 

Now then, nature not furnishing this much needed assurance, 
do we find it any where else? " Oh, yes ; " the answer is of the 
godly and the godless, the legalist and the antinomian alike — 
" Oh, yes ; we find it in the Bible on every page : God hath told 
us that he is a forgiving God, and therefore it is, that we hope in 
his mercy." Brethren, the statement is not to be gainsaid, and 
certainly I do not wish to gainsay it: what sinner can find it in 
his heart to do so ? Of the fact that God is merciful, thanks be 
to his holy name, there need to us be no doubt : it is plainly 
21 



322 BY GRACE, THROUGH FAITH, NOT OF WORKS. 

taught in the inspired word. We might even say, that there is 
no doubt — that it is the universal belief of men in Christian 
countries. Men always, and everywhere, say, if they touch the 
subject at all, that they hope to be saved through the mercy 
of God. But of the total mass of society, thus holding to the 
mercy of God, there are two distinct classes and two distinct 
views creating these classes, and two distinct effects flowing 
from these views. The effects are manifest. Some, the mercy 
of God leads to repentance, a' repentance not to be repented 
of. Conscious how much they have sinned, against how much 
light, against how good a God, under what varied circum- 
stance of aggravation, they are melted down in contrition. 
Their souls are filled with the tenderest sorrow; their eyes 
are a fountain of tears. They mourn in truest sorrow over the 
past, and sincerely wishing they had never sinned, ashamed 
and confounded that they should have been so unthankful and 
evil toward their Creator and Benefactor, they as sincerely 
hope and pray and strive to be more obedient and loving and 
faithful in time to come. Mercy leads them to repentance, not 
only in the sense of sorrow for sin, but also in the sense of new- 
ness of life. They would evince their gratitude for God's mercy ; 
they love and obey much, because they feel that they have been 
forgiven much. Their views of the mercy of God, though so 
strong and clear, do not relax the bonds of holy obligation : they 
rather bind these persons closer to the throne of God. And 
when I thus speak of the powerful hold, which duty takes, upon 
them, in consequence of their sense of God's mercy, I do not 
mean to intimate that their service is not perfect freedom: nay, 
it is the only true freedom. Their souls are free as the lark, that 
" ethereal minstrel," which rises heavenward as it flies, and ever 
sings joyously as it rises. They are filled with the spirit of 
adoption, the spirit not of a servant, but of a son, which ever cries, 
" Abba, Father : " " what shall I render unto the Lord for all his 
goodness." Thus does the mercy of God affect some. 

But there is another class, and they alas, a large majority, whom 
the mercy of God does not so affect. With them the divine clemency 
is resorted to, only when there is occasion to resist the checks of 
conscience, or allay the fears of impenitent guilt. A man is bent 
on going on in his wickedness, but there is a lion in the way : the 
judgments of heaven stand before him, staring him in the face: 



BY GRACE, THROUGH FAITH, NOT OF WORKS. 323 

to remove this obstacle, that he may go on still in his iniquity, 
the mercy of God is laid under requisition. " Tiish" it is virtu- 
ally said, " God will not regard it : God is merciful" The man 
belongs practically, if not theoretically, to the class whom the 
Apostle speaks of, who by their faith in God's mercy, make void 
the law and continue in sin, that grace may abound. 

Now these two classes of effects are in strong and direct con- 
trast with one another, and, of course, the classes of persons also, 
whom they characterize. Wherein lies the difference? What is 
the defect in the views of the latter class, which will account for 
the fact, that the mercy of God does not lead them to repentance, 
but rather the reverse? The fundamental defect, comprehensive 
of every other, is this? Whilst they hold, professedly on the 
authority of Scripture, the general doctrine of the mercy of God, 
they do not abide by that same Scripture, in its statements and 
representations of that mercy. The general doctrine that God is 
willing to forgive sinners, is one thing; the mode in which par- 
don is procurable and available, is quite another. And it must be 
plain, on a moment's reflection, that the character of God is not 
more implicated in his mercifulness, than it is in the manner, the 
medium, the circumstances, under which it is exercised, especially 
when that manner has special reference to his nature and char- 
acter and acts, as the personal God. Benevolence in a human be- 
ing is a virtue or a fault, an excellence or a defect, according as 
it is regulated, or unregulated, by paramount or, at least, coequal 
principles. And so it is in regard to God. 

Mercy is an attribute in the divine character, but it does not 
stand alone : there are other attributes also ; and do we not feel 
that it is well that it is so ? What a chaotic world we should 
have, if it were otherwise ! As Young long ago said : " A God, 
all mercy, would be a God unjust." Mercy, therefore, is to be 
taken in connexion with the other divine attributes of holiness, 
truth, and justice ; and not only in connexion but in harmony 
with them. Rightly taken, they blend sweetly and glorious, like 
the colours of the rainbow, making in their wondrous combination 
the perfect character of the Godhead, as these prismatic colours 
the pure, white light of heaven. It is thus they are taken in the 
Bible; it is not thus they are taken in the world at large; and, 
hence it is, that we sometimes see the mercy of God leading to 
repentance and all the blessed fruits of righteousness ; and at 



324: BY GRACE, THROUGH FAITH, NOT OF WORKS. 

other times seeming to lead to impenitence and hardness of heart ; 
but, in truth, in this latter case, it is not the mercy of God which 
has this effect, but a caricature of it, a figment, a fiction of man's 
imagination, generated of a sin-loving heart. 

One point, in which the Scripture view and the world's view 
of the mercy of God differ, is this: The world looks upon the 
divine mercy as something coming in to supplement and eke out 
its own obedience to the law. It would patch up a righteous- 
ness, partly of the one, and partly of the other. Much satisfac- 
tion and self-sufficiency are felt by men, in view of large portions 
of the life, but some parts, it is admitted, are not so perfect, and 
here God's mercy is called in. Is it not seen, that this is at once 
a most false and offensive way of viewing this subject in the eye 
of heaven ? Scripture considers it dishonourable to Christ, pre- 
sumptuous in spirit, a total misconception of divine law, and most 
pernicious to sound morals. So far from making Christ thus the 
dernier resort and a supplementary appliance, it tells us that 
" without Christ we can do nothing ; " cannot approach a hair's- 
breadth towards acceptable service. He is as necessary to render 
our obedience — the very best of it — acceptable to God, as to pro- 
cure pardon for its deficiencies. He is the Lord, our righteous- 
ness, and we can have no other ; " all our righteousnesses are as 
filthy rags." The very idea, moreover, that we can obey a part 
of God's law, in a manner acceptable to him and leave a part un- 
obeyed, is, as we have already seen, inconsistent with the Scrip- 
ture representation of the divine law, which is a unit so perfect as 
to be utterly indivisible in the sight of heaven. Maris law may 
be thus taken to pieces and honoured in one part and dishonoured 
in another, both with the recognition of heaven ; but not so the 
law of God. Yet further, the very spirit which suggests the idea, is 
considered by the Scripture as presumptuous and profane, indicat- 
ing an unhumbled heart and deep insensibility to the honour of God. 
Lastly, this mixed scheme of salvation, effected partly by man's 
merits and partly by God's mercy, must necessarily lead to careless 
living. Who shall determine the measure or amount of each, that 
may be necessary ? What are the proportions, in which they must 
be combined ? Will not the sinner be ever under temptation to 
throw as much of the burden as possible on the mercy of God, 
and assume as little as possible himself? And is he not likely to 
yield to it by degrees, till at last he is all sin, and God is all 



BY GRACE, THROUGH FAITH, NOT OF WORKS. 325 

mercy? — a state of things which involves the overthrow of moral 
government and the erasure of moral destructions in the universe ? 
Yet such is the result, to which the world's view of God's mercy 
leads, fairly carried out. 

Another point, in which the world and Scripture differs in re- 
gard to God's mercy, is this : The world's view of God's mercy 
is general, loose, indefinite, assumed, without warrant, and unde- 
termined in mode. No question is made about the fact or the 
measure of it. It is taken unhesitatingly for granted, and, if 
a demand should be made on men to state precisely — and the 
utmost precision and certainty are most fitting in such a vital 
matter — in what circumstances this mercy may be looked for, 
and in what not, how far it will go and where it will stop ; it 
at once appears that they are perfectly afloat upon the subject ; 
that they are anchored on no principle, that in their minds the 
wish is father to the thought, and that for its application there 
is no rule stamped with any higher authority than human wishes 
— wishes which plainly are no authority whatever. Indeed, its 
insufficiency becomes apparent, the moment it is put to the test 
in a serious way. "Whoever yet found support in these loose 
and unendorsed views of God's mercy in a dying hour ? When 
the soul becomes really anxious, as it is apt to do on such occa- 
sions, it asks for something more definite and certain. It asks, 
with all earnestness, for some positive divine voucher; and, as 
it cannot believe that the mercy of God is strictly absolute and 
unconditional, for that, as we have seen, would resolve all the 
attributes into one and put an end to moral government, it 
wants to know where it is to be found, through what channel 
it flows, and how it is obtained. But for these enquiries the 
world can furnish no solution ; and so the soul discovers it may 
be too late, that what it was relying on is perfectly baseless, un- 
substantial as a cloud. Thus, void of definiteness, authority and 
sustaining power is the mercy of God, as held and asserted by 
the world at large. 

The Bible, on the other hand, speaks upon this subject, speaks 
with all the definiteness as well as confidence which properly be- 
longs to divine authority. We are aware how frequently and 
in what varied language it asserts the mercifulness of God. No 
book on earth can compare with it in this regard. Listen to some 
of its language. "The Zord, the Lord God, merciful and gra~ 



326 BY GRACE, THROUGH FAITH, NOT OF WORKS. 

cious, keeping mercy for thousands" "The Lord is of great 
mercy" "0, give thanks unto the Lord ) for his mercy endureth 
forever." "Thy mercy, Lord, is in the heavens." "The Lord 
is good, his mercy is everlasting." "The Lord is merciful, he will 
not always chide." "As the heaven is high above the earth, so 
great is his mercy P "Like as a father pitieth his children, so the 
Lord pitieth." "To the Lord our God belong mercies." " Who is 
like unto thee that pardonest iniquity f" "God retaineth not his 
anger forever, because he delightelh in mercy." "God is rich in 
mercy P "The Lord is long suffering." "He is slow to anger." 
"Lie is gracious and of great kindness." "He is abundant in 
goodness." These are a few of the inspired expressions on the 
subject. Surely the world does not use, and cannot ask for, 
stronger. But these, like the views and assumptions of the world, 
if taken alone, would open the floodgates of iniquity and del- 
uge the moral world with ruin, and therefore they do not stand 
alone in Scripture. They contain truth, but not the whole truth ; 
and, therefore, Scripture goes on to determine and draw, so to 
say, the outlines of this mercy ; to show on what principles, to 
what class of persons, and through what medium, the goodness 
of God is dispensed to sinners. To us under the Gospel, in ref- 
erence to ourselves, this is made very plain. "God was in Christ 
reconciling the world unto himself, not imputing their trespasses 
unto them." "JVo man cometh unto the Leather but by him." "He 
is the way, the truth and the life" "He is the door (of the sheep- 
fold) ; by him if any man enter in, he shall be saved, and shall go 
in and out and shall find pasture." "And he hath reconciled us 
to God by his death." "His blood cleanseth from all sin." "And 
when he had by himself purged our sins, he sat down on the right 
hand of the majesty on high. Him hath God (thus) exalted to be 
a prince and Saviour." "No man cometh to the Father but by 
him/" and the man that so cometh "he will in no' wise cast 
out." 

Now all this is firmly believed by those who hold to authorized, 
scriptural views of the divine mercy, and do not content them- 
selves with random and capricious notions on the subject. While 
they agree with the world that God is indeed a sin-forgiving God, 
seeing their liability to carry the idea to a dangerous extreme, 
they enquire of God himself upon the subject, and finding that 
he hath appointed his Son to dispense his mercy, they look for 



BY GRACE, THROUGH FAITH, NOT OF WORKS. 327 

it only through him ; and in this respect they differ from the 
world. 

In one other respect these two classes of persons differ in re- 
gard to the way of salvation. Whilst the world is content to 
rest in loose and general views of the mercy of God, Christians 
not only believe that Christ's is the only name whereby we can 
be saved, but also that we are connected with this divinely ap- 
pointed channel of mercy, through faith or trust and that only. 
The world, notwithstanding its professedly large views of this 
attribute of the Godhead, feeling that there must be some bond 
of connexion with it, to make it individually available, as we have 
seen already, takes that bond to be good works. If they did 
nothing at all in obedience to the law, they would not pretend 
to hope for mercy, but they have done many things in various 
ways, which are counted good, and these give them a claim upon 
God's mercy. Their works, they think, are the true link be- 
tween God's clemency and man's guilt. On the other hand, 
scripturally instructed persons reject with abhorrence the idea of 
claiming anything on the grounds of works of law. They cast 
themselves on the mercy of God in Christ by faith. This self- 
renouncing faith they regard as the only true correlative of the 
mercy of God. Any reference to their works they feel to be an 
appeal to the justice of God, according to which no sinner can 
stand a moment in God's sight. Mercy and faith are congenial 
to one another ; harmonize like octaves ; commingle like sub- 
stances with elective affinities. Mercy and works of law know 
not one another; are mutually repellant ; refuse to commingle 
like oil and water. The proof is not only Scripture on its every 
page, but the experience also of these classes themselves. The 
world with all its pretended confidence in the mercy of God does 
not love to draw nigh to him : rather keeps away from him in its 
habitual thoughts and feelings. Their w T orks do not attract them 
to the footstool of mercy. No pleasant effect results from view- 
ing them in combination, at least such effect as leads to a devout 
spirit, or a filial confidence in God. On the other hand, they that 
trust only in the mercy of God and seek connexion therewith by 
faith in Christ, being justified thereby, have peace with God, and 
therefore live nigh to him. They also have hope towards God 
the Almighty and all-wise, and having this hope they purify them- 
selves even as he is pure. Thus is it that men who are Chris- 



32S BY GRACE, THROUGH FAITH, NOT OF WORKS. 

tians and men who are not, differ in their views of the mercy of 
God, its nature, the channel through which it flows, and the means 
by which we become connected with it, and partakers of it. 

All this while, I have made no allusion to my text; but every- 
thing I have said is explanatory of it. " By grace are ye saved," 
says the Apostle. Salvation, then, is possible for sinners : so hath 
God declared. " By grace" on the part of God, does salvation 
come to us : it is something distinct from the salvation, if salvation 
it can be called, which came through law to the obedient angels, 
and to man as long as he continued obedient. It is not founded 
on law : it was not originated by the divine holiness and justice. 
It is not a matter of debt : it was originated by holiness and 
mercy of God. It is from beginning to end a matter of pardon- 
ing love. The Apostle adds, " through, faith ; " " by grace are ye 
saved through faith." It is in and by faith, or cordial trust, and 
this only, that we grasp the prize. " Believe on the Lord Jesus 
Christ and thou shalt be saved." "He that believeth not shall be 
damned." "Faith is counted for righteousness" because it con- 
nects us with him who is righteous indeed. The Apostle then 
repeats in a modified form, with a view to further elucidation 
and enforcement, what he has already said. "And that not of 
yourselves." This salvation is not of human procurement in any 
way. The population of the globe, unsolicited from on high, did 
not rise under a sense of their need, and ask the light of revela- 
tion, and the consolations of the Gospel. " Herein is love, not 
that we loved God, but that he loved us, and sent his Son to be 
the propitiation for our sin." It was while man was careless and 
indifferent, far off from God and showing no disposition to draw 
nearer to him, that God contrived the plan, made the provision, 
and tendered the blessing: the scheme of redemption is "the 
gift of God." To make his meaning indubitably plain and give 
emphasis to the truth, the Apostle adds, "Not of works" He is 
speaking here especially of the mode of becoming partakers of 
the blessing. He has already said that it is " through faith" and 
this might seem to be enough ; faith, or trust, is the very oppo- 
site of the self-reliant spirit of him, who would go about to estab- 
lish his own righteousness by obedience to the moral law. But 
the Apostle is not content with this, and to impress upon the 
Ephesians the truth that salvation is graciously, mercifully pro- 
vided of God, and accepted, if accepted at all, confidingly and 



BY GRACE, THROUGH FAITH, NOT OF "WORKS. 329 

trustfully "by man, he adds : " Not of works." Thus does he for- 
bid that any man who hopes for heaven should rest that hope in 
any measure on " his own works or deservings." Thus does he 
warn us against giving that direction to our thoughts or feelings, 
when the question arises in our minds, " What must I do to be 
saved?" He would simply direct them to the Lamb of God, 
who taketh away the sin of the world. Finally, the Apostle for- 
tifies his statements by a reference to the reason, or at least, one 
of the reasons, on which this doctrine of salvation by grace, 
through faith and not of works, is founded. It is so, he says — 
God hath thus ordained " Lest any man should boast" He takes 
it for granted that the Ephesians are at least so enlightened as to 
know, that no flesh should glory in God's presence — that as crea- 
tures, as dependent creatures, as needy creatures, as ignorant 
creatures, as feeble creatures, and, above all, as sinful creatures, 
the predominant feeling of men's hearts before God should be 
one of profound humility, conscious of demerit and defect, claim- 
ing nothing as of original right, arrogating nothing in a spirit of 
pride, but ascribing all the glory, and honour and power to him 
as the one only Being who is good, absolutely and in himself. 
"Zest any man should boast" If salvation were of works, it 
would be of debt, but of debt, then men might boast. But that 
spirit can never enter heaven. "God resisteth the proud and giv- 
eth grace to the humble." " Though the Lord be high, yet he 
hath respect unto the lowly ; but the proud he knoweth afar off." 
Said the Lord to Pharoah, " How long wilt thou refuse to hum- 
ble thyself before me ? " And David said to God, " Thine eyes 
are upon the haughty, that thou mayest bring them down." Once 
more, it was said to Josiah, King of Judah, "Because thy heart 
was tender, and thou hast humbled thyself before the Lord ; be- 
hold, therefore, thou shalt be gathered unto thy grave in peace." 
The way of salvation, then, is manifest. Christ is the way, but 
the temper, which, so to express myself, travels therein, and reaches 
in triumph the home of the blessed, is one of humility, docility 
and self-denunciation ; not boastful, not proud, believing and trust- 
ful. The salvation of Christ is adapted, with infinite wisdom, to 
our condition and character. It requires us to do nothing which 
is impossible, for we have only to accept the blessings freely 
tendered us. It requires us to believe nothing which is false, but 
simply to know ourselves and act accordingly. There is nothing 



330 BY GRACE, THROUGH FAITH, NOT OF WORKS. 

factitious or artificial about it. It is altogether, and in every 
aspect, founded on realities — the sad realities of our fallen state. 
Facts in regard to the character of God, on the one hand, and in 
regard to the guilt and moral weakness of man upon the other, 
are the basis of it all ; facts which have been, and continue to be, 
testified to by every kind of proof which can bear upon such a 
subject. God bears witness to them all through human history, 
in a natural way and a miraculous way. The generations of men, 
as they pass along into eternity, leave their testimony of their 
varied experience that God is true behind them. And then, our 
own consciousness and conscience make it impossible for us, if we 
speak in honesty of heart, to deny that the things attested are 
true. But there yet remain the hour of death and the day of judg- 
ment to affix their seals, so solemn and irrevocable. God grant 
we may not wait for this testimony to convince us! "What a 
fearful thing it must be for a soul, that through a long life has 
resisted the persuasive evidence of the Gospel, to find itself yield- 
ing to the compulsory proofs of God's final condemnation, and 
compelled, when now too late, to exclaim : " The harvest is passed, 
the summer is ended, and I am not saved." Not saved, not be- 
cause Christ was not willing ; nor because the Spirit did not urge, 
nor because conscience did not expostulate, but simply because, 
through my love of the world, in some one of its ten thousand 
forms, I would not, 



THE FAITHFUL SAYING. 



I. Timothy i : 15. 



— " This is a faithful saying, and worthy of all acceptation, that Christ Jesus 
came into the world to save sinners." 

Here we have, at least, two statements of fact and one asser- 
tion of duty. The facts are, that mankind are sinners, and that 
Christ Jesus came to deliver them from their sin ; the duty is the 
obligation to accept the salvation thus provided. 

1. How idle is it for any child of Adam to deny the charge of 
sin ! We might just as well deny that we are men. Whether 
you take a profound or a superficial view of the subject, it is alike 
indubitable. The most palpable evidence meets us at every turn. 
What are all the hard thoughts and harder feelings, the crimina- 
tions, and recriminations, which fill society with turmoil and em- 
bitter human life? Whence come wars and fighting among men? 
Come they not hence, even from their lusts, which war in their 
members? What means the whole apparatus of civil society, its 
legislators, judges and executives, its courts and jails and scaf- 
folds, its constitutions and laws, its armies and navies? What 
mean the precautions of night-watches and locks, and bolts and 
bars ? And why is every man's house called his castle, his strong- 
hold of defence? More decisive still, why is it, that not only are 
the ties of humanity thus broken up, but even the stronger ties 
of family and kindred? Yes, why are clouds so often seen to 
flit across and intercept the cheerful sunshine of the domestic 
circle ? and that the nearest and tenderest relations, which conse- 
crate the fireside, are not always proof against the intrusion of 
passions which ought not to be ? Surely, if sin is found here, it 
is everywhere in the world, it must have polluted everything — 
we all must be sinners. 

Every person sees and knows his neighbour to be a sinner. No 
one has ever been brought into close and long-continued inti- 
macy with another, however excellent and amiable that other 



332 THE FAITHFUL SATING. 

might be, without discovering that there is no exception — that 
all have sinned. But, if we can see it thus plainly in others, 
though looking only on the outside, how much more easily might 
we see it in ourselves, if we would only examine ourselves hon- 
estly ! Surely, no man can say, that his words and deeds, with 
reference to his neighbour, whatever be the palliations and ex- 
cuses, have been always and altogether right ? How much less, 
then, can he say it of those thoughts and feelings, which were 
never so much as embodied in a look, but hid in the depths of 
his own spirit, never to see the light till the day of final reckon- 
ing ! In this view of relative duty, who can tell how oft he 
offend eth and hath offended ? 

Thus far I have spoken only of our sins against man ; but they 
are as nothing compared with our sins against God. It was this 
comparative insignificance of all his other sins, and not his actual 
faultlessness before man, which made David so penitentially con- 
fess, " Against thee, thee onlt have I sinned and done this evil in 
thy sight." The relation in which man stands to God is so unique, 
so transcendent, so essentially unlike and superior to every other, 
that when it is steadily contemplated and clearly seen, the duties 
which arise out of it fill the whole soul with a sense of obligation, 
and seem, so to say, to leave no room for any other. When 
therefore men become duly sensible that this obligation has been 
neglected, the remembrance is, indeed, grievous, the burden intol- 
erable, and under the overwhelming pressure of this guilt every 
other pain of soul is for the time forgotten. To fail in duty to 
a parent, a brother, a friend, a fellow-citizen, entails no little guilt. 
A man may stain his soul all over with guilt in these relations, so 
as to be hateful in the eyes of his fellow-men, and the victim of 
the intensest temporal misery. But after all, our sin here is com- 
mitted against a fellow creature and an equal. However dear 
these persons ought to be to us, and however scrupulously we 
ought to respect their rights and consult their happiness ; after 
all, they and we are on a footing of essential equality, the work- 
manship of the same hand, the subjects of the same law. So 
perfect is this equality, that a principle of reciprocity binds us 
together, common in its source to both. More than this, no one 
could have any claim upon another, but must stand bereft of all 
right and privilege, individual, solitary, in every sense of the 
expression, were it not for the power, that, with being, estab- 



THE FAITHFUL SAYING. 333 

lished all existing relations also. How incomparably superior, 
then, to every other our obligations to God, and what madness is 
it, therefore, to talk of our duties to our fellow-men, however 
faithfully performed, and keep silence about those to God ! Man 
and man are equal ; but are man and God ? " To whom will ye 
liken me, and to whom am I equal" saith the Holy One. Man is 
dependent too, upon his fellows, and this dependence is mutual. 
We were meant, and we are made to lean upon one another in 
this world. But is there anything like this between man and 
God? Is not his peculiar title, that by which he is distinguished 
from all that are called God, "I am" — "I am," the self -existent, 
the eternal, the independent. Is not this his incommunicable 
name — his exclusive nature? "Look, man, unto the Heavens 
and see, and behold the clouds which are higher than thou. If 
thou he righteous even, what givest thou him f or what receiveth 
he of thine hand f Can a man be profitable unto God, as he 
that is wise is profitable unto himself f is it gain to him that 
thou makest thy ways perfect f The earth is the Loral's and 
the fulness thereof." Oh, no ; it is man, that is needy and 
dependent, and in God only is that fulness, from which his 
wants can be supplied. Is the shivering and hungry beggar 
dependent upon the man of beneficence and wealth, who gives 
him the morsel that saves him from starvation ? Strong as this 
case may seem, it is but a faint and feeble type of the depend- 
ence of that beggar and his benefactor too, of high and low, of 
men and angels on the universal parent and benefactor in heaven. 
Oh, who then, can take the guage of sin against Him ? 

To help us further in this matter, let us consider that sin is 
committed against God in the three personal aspects in which he 
has revealed himself, Father, Son, and Holy Ghost. As Father, 
he is our Creator and preserver ; as the Son, he is our Redeemer 
from sin and death ; as the Holy Spirit, he is our counsellor and 
aid. Every sin against God, therefore, is an offence against the 
active love of the Holy Ghost, the grace of the atoning Saviour, 
and the originating and sustaining benevolence of the Father 
Almighty. This shows the exceeding sinfulness of sin, and how 
manifold, profound and intense its aggravations. Relative sins 
dwindle to nothing before sin against God thus considered. Add 
together, if you will, the sin involved in an unfilial, an unfraternal, 
an unfriendly and even an inhuman act, and what is it compared 



334 THE FAITHFUL SATING. 

with the proud, selfish, ungrateful, rebellious, impious, uncrea- 
turely temper, involved in an act of disobedience towards the 
Triune God ! Oh, if there be sin, here it is in its essence ; if there 
be guilt, here it is in its deepest dye. The universe furnishes 
nothing like it. As God is one without a peer ; so is this sin 
solitary and without a fellow. 

In what I have said, I have been using language conformed to 
the common modes of thought and expression on this subject. I 
have been speaking of sins against man as though they were 
separable from sins against God ; but in truth they are indissolu- 
bly conjoined. Every relative duty is a religious duty also. Men 
are the objects of some duties, as God is the object of other duties ; 
but of all duty God is the source, and his will, the norm or rule. 
To perform relative duties without regard to him, is consequently 
sin against God, even as to neglect them altogether would also be 
sin. In both cases alike we forget the first cause and the ordain- 
ing power in Heaven. Even where there has been the most 
scrupulous regard to the interest of our neighbours, if we have 
gone no further, though they may not be authorized to complain, 
God can, and God does. The conformity of the mere outward 
act, to the letter of the relative duty which he has enjoined, from 
merely human or earthly motives, may satisfy the demands of 
our neighbour on us; but surely it cannot satisfy God's claims. 
Even an earthly parent could not be content with mere outward 
tokens of respect and love, if he knew there was no filial affection 
beneath them : under such circumstances verbal salutations and 
outward attentions, would be regarded as but injury and out- 
rage. And shall God require less of his creature man, than a 
father requires of his son ? For what, even though performed 
from natural love to man, are all such outward relative duties 
before God, at the very best, but as words of compliment and 
forms of politeness ? In essence, they are a slight upon his sov- 
ereignty, a denial of his godhead. Every relative duty, then, is 
religious also, and is not rightly and truly performed, unless 
regard be had to the will and honour of God therein. It is the 
height of absurdity in men to suppose, that they can, in the sight 
of God, separate the two tables of the law, taking one for observ- 
ance, and treating the other with neglect. Such a disjunction 
might be made in a human code, which regulates only the out- 
ward conduct, but God, who looketh on the heart, requires that 



THE FAITHFUL SAYING. 335 

both tables of bis law be regarded and observed, and both too 
on religious grounds. " Without faith it is impossible," any- 
where or in any thing, " to please God." 

Thus far again it may have been observed, I have spoken of 
sinful acts, and it is essentially necessary that sin be looked at in 
this light frequently. It is the primary view of sin, and the 
most palpable view. But if we would truly know ourselves, and 
would be brought to feel how truly guilty we are before God, we 
should look at sin as it exists in us in the form of habit. We 
should ask ourselves what is our prevailing temper towards God, 
our ruling spirit, the general tenor and complexion of our minds 
and hearts and lives. With a view to suggest such inquiries it 
is, that after the repeating of the law with its ten specifications, 
we are called on, in our service, to hear also what our Lord 
Jesus Christ saith, namely, " Thou shalt love the Lord thy God 
■with all thy heart and with all thy soul, and with all thy mind, 
and shall love thy neighbour as thyself." It is by using the touch- 
stone of principles thus broad and deep, that we shall best ac- 
quire spiritual self-knowledge. It is by looking into the mirror 
of such holy and comprehensive commandments, that we learn 
to see ourselves somewhat as God sees us, that is, as we are. 
Here we discover not only that we have come short in duty in 
particular acts and instances, but that our hearts are not right 
in the sight of God. We find that the disease is not local but 
constitutional, that the whole head is sick and the whole heart 
faint. Not only is there a recollection, in reference to special 
times and places, of duties neglected, of laws disobeyed ; but 
besides and above this, there is a mingled remembrance and 
consciousness of a spirit and life, in which man has not been 
duly loved, nor God, it may be, at all honoured ; in which his 
statutes and ordinances have been neglected, prayer to him re- 
strained, holy time profaned, the rest of the Sabbath counted 
irksome, and his holy word avoided ; in which we have chafed 
against his precepts, and undervalued his promises, have mur- 
mured against the appointments of his Providence, and set at 
naught the dispensations of his grace, we have set up idols in our 
hearts and lived for them, while we have withholden from the 
true and living God the supreme love and reverence and peni- 
tent humility which are his due. In short, however we may 
have satisfied the claims of our fellow-men, in this way it is made 



336 THE FAITHFUL SAYING. 

plain, that unless that Great God relinquish claims and preroga- 
tives, which are inalienable from his nature, we are, and most be, 
regarded by him as sinners. Sophistry may seek to dim this 
truth, self-love may blind us to it, passion may violently reject it, 
and fear may foolishly flee from it; but there it stands, certain 
as the being of God and our relation to him, and stable as his 
throne. We all are by nature sinners, then ; there is no excep- 
tion, no, not one. Jew and Gentile, Greek and Barbarian, bond 
and free, all have come short of the glory of God. 

Now, practically considered, sin is misery. To it is to be traced 
every evil that flesh is heir to. It occasioned the fall of our race, 
their expulsion from Paradise, and their present abode in this 
world, the prevailing natural characteristics of which are, sorrow, 
pain, and death. And, is it not still, to every responsible agent 
among us, the immediate cause of deeper and more abiding woe? 
Is it not felt to be evil in its essence and its issues — to be evil 
itself, and the root of all other evil ? Does not our individual 
experience convince us, that the great mass of human misery, 
present and prospective, must have its source in sin, while, for 
the remainder that may call for explanation, Revelation accounts 
in the same way ? Does not our own consciousness tell us, that, 
if this curse were removed, our whole world, now so blighted, 
would at once bloom and blossom as the rose? That, if this 
load were lifted off human nature, it would instantly spring up in 
all that native joyousness which marked it, when God saw it as 
the work of his hands, and pronounced it very good ? And when 
we look without, and cast our eyes round upon society, does 
not observation force the same conviction on us? Do not the 
condition and history of men prove it to us, and do we not see 
the same solemn persuasion lurking in their minds, just as in 
our own ? There may not be reflection enough to develope it 
fully ; or, if developed, pride may, in most cases, conceal it, or 
passion smother it ; but, does not every close and candid observer 
see it at work within them, in many essential respects colouring 
their conduct and shaping their lives? In short, wherever we 
may look, or whatever testimony we may employ, is it not cer- 
tain, that sin bears and inflicts a deadly sting, and that so subtle 
and strong is the poison which it infuses into our nature, that 
nothing but the power of God can extract it? 

Yes, brethren, it is by reason of sin that man is unhappy in 



THE FAITHFUL SAYING. 337 

this world: it constitutes all the bitterness in the cup of earthly 
life. On the same account it is, that the removal of man from 
this unhappy life is naturally more unhappy still ; for what, in 
themselves, are more repulsive to him than death and the grave. 
But most of all is sin the reason, why the prospect beyond is so 
dark and menacing. Innocent and pure, man would fear no evil 
anywhere, but repose peacefully on the power of God in all worlds 
alike, as does the infant on the bosom of its mother, carry it wher- 
ever she may. But guilty and polluted as he is, the end of man's 
life seems the beginning of his sorrow in its most fearful form ; 
for he has then, and can have, naturally, no confidence towards 
God. 

2. This whole statement can not be gainsaid; it is fact; pal- 
pable, indubitable fact ; and in itself considered presents a gloomy 
view of human life and destiny. Were there no more to be said, 
we should all be constrained to wish that God's creative power 
had never called us into being. But there is a point of hope, 
from which this cheerless picture may be viewed. The word 
of God conies to us, and whilst by its very coming it argues the 
depth of the darkness which prevailed before, it illumines every- 
thing by its glad announcements. It admits our world to be in- 
volved in darkness through the power of sin ; but its message is, 
"Arise, shine, for thy light is come and the glory of the Lord is 
risen upon theeP It acknowledges this darkness to be the very 
shades of spiritual death ; but it assures us that light and immor- 
tality are brought to light by the Gospel. It denies nothing ; it 
palliates nothing. It calls us sinners, and that without reserve. 
It seeks to make us sensible of our sins ; tells us that its natural 
wages is death, in all the comprehensiveness of that fearful term ; 
yea, it opens before us the pit of woe, and solemnly assures us, 
that sin unforgiven of God, must there take up its final abode. 
But at the same time, this word shows lost man how this for- 
giveness may be obtained, and deliverance and everlasting life 
secured. It points out, through John the Baptist, Jesus as the 
" Lamb of God which taketh away the sin of the world ! " as he 
was about to enter on his work and mission. It speaks through 
the person and from the lips of the Saviour himself, "Lam the 
way, and the truth, and the UfeP And when redemption through 
blood has been accomplished, through the Apostle Paul, it an- 
nounces, and presses on the consideration of men, as a faithful 



338 THE FAITHFUL SAYING. 

saying and worthy of all acceptation, that Christ Jesus came into 
the world to save sinners" 

This then, brethren, is the second great truth of the text. We 
are all familiar with it. We have been taught it in the nursery, 
in the Sunday-school, in the Church. Are we connected with a 
ministration of condemnation? So are we with a ministration of 
righteousness. Are we under law ? So are we under grace. Is 
there sin? So is there propitiation for sin. Is there death ? So 
is there a resurrection of the dead. These things I sa} T , we 
know. We are as familiar with the fact of Christ's mission, as 
of Adam's fall. We firmly believe the historical fact, that in the 
fulness of time, the eternal Son of God became incarnate in our 
world, and that, as the angels announced in their song, he came 
for the double purpose of bringing glory to God and peace to 
earth. The influence of this indubitable fact is, in one way or 
another, upon us all. Society bears the impress of it in a thou- 
sand ways. Yea, not- a soul among us, is what he would have 
been, if Christ had not come into the world. I am speaking 
now of that involuntary and, for the most part, unconscious in- 
fluence which it has exerted upon us. But this knowledge of 
Christ's mission, and this effect which it produces indiscrimi- 
nately on the members of a Christian community, are of them- 
selves of comparatively little moment. They are limited to time : 
they do not necessarily reach into eternity. But the blessings 
w T hich really constitute salvation, properly so called, are a differ- 
ent thing and come in a different way. We are not horn to them, 
nor are we partakers of them in a state of inactivity and uncon- 
sciousness. They are not a community, but an individual pos- 
session or privilege, and are to be enjoyed not by living where 
they abound, not by hearing of them, nor making them known 
to others, not by natural descent or by human bequest, but in a 
more personal way, namely, by individual application and pro- 
curement. This constitutes the third great truth contained in the 
text, and deserves to be pondered by us all. It is intimated in 
the words " worthy of all acceptation" 

3. We speak of the coming and work of Christ, as of the ris- 
ing of the sun on a benighted hemisphere ; as the springing up 
of the vernal vegetation ; as the calling of the dead from their 
graves ; as the creation of things that once were not. Such ex- 
pressions are used freely in and out of Scripture; and strong as 



THE FAITHFUL SAYING. 339 

they are, they convey to us but an inadequate apprehension of 
the goodness and grace of our heavenly Father. Neither do they 
adequately express the gratitude of the heart that grace has 
touched. But whilst we use them in their utmost latitude for 
these purposes, let us not abuse them by misapplication. We 
should ever bear in mind, that this great deliverance comes to ns 
as a truth to be believed, and mercy to be embraced, a remedy to 
be applied, a redemption to be prized, a life to be sought with all 
the eagerness of men fleeing from everlasting death; and to be 
thus treated by each one of us, though born and bred in a land 
of Bibles and Gospel instruction, as consciously, actively, person- 
ally and individually as by Saul of Tarsus of old, or any heathen 
convert of the present day. 

Christ is the light of the world, imparting a knowledge of 
things divine. But we, alas ! are by nature not only poor and 
miserable, but blind also. Yet even this does not dispense us from 
a personal obligation and a personal part. We must ask the God of 
all wisdom to open our eyes that we may see ; nay, we should 
crave the boon with the importunity of that afflicted son of 
Timeus, who lying in blindness and wretchedness on the road- 
side, as the Saviour passed by, cried, " J~esus, thou Son of David 
have mercy on me.'' 

Again, without the shedding of blood there is no remission, 
and by blood therefore, redemption has been purchased for us. 
We may all exultingly exclaim, "Christ our Passover " — our Pas- 
chal Lamb — has been sacrificed for us." But we should remem- 
ber at the same time, that mere shedding of blood on Calvary, 
does not involve its application, and render it personally effectual. 
When, on the fearful night which preceded the Exodus, the de- 
stroying angel visited the abodes of Israel and Egypt, he turned 
not away merely because the victim had been slain : the blood must 
be seen upon the lintel and the doorposts, to avert his vengeance. 
So, it can avail us nothing, that the incarnate Son of God, some 
eighteen centuries ago, poured out his life-blood on the cross, so 
making a full, perfect and sufficient sacrifice, oblation and satis- 
faction for the sins of the whole world. Neither will it avail, 
that in the recital of this wondrous transaction, and in the exhi- 
bition of it in the Eucharist, he has been evidently set forth and 
crucified amongst us again and again. All this is, of itself, noth- 
ing. Christ died for all men, but may have died for us in vain. The 



340 THE FAITHFUL SAYING. 

blood must be sprinkled on the lintel and doorposts : the atone- 
ment must be applied to our hearts by faith. We must realize 
that we belong to the guilty race for whom Christ died, and that 
there is redemption for us only through his blood. The convic- 
tion of these truths must be so deep and operative, that we shall 
receive them as divine announcements on which salvation hangs. 
And waking up to the value of the soul and the danger of losing 
it by delay, we must cast ourselves unreservedly on God's mercy, 
as displayed in this gracious economy, desiring to know nothing, 
to trust in nothing as the ground of our hope before the holiness 
and justice of heaven, but Jesus Christ and him crucified. 

One other view on the acceptance of the Gospel. The history 
of the past is full of events which are to be believed. But the 
saying that Christ Jesus came into the world to save sinners, is 
of a peculiar order — altogether unique. It is not to be received 
as a mere event of history — to be read and pondered like other 
events in the annals of the world. As Christ was the lamb slain 
from the foundation of the world, so is he the lamb slain to the 
end of it, and through the whole interval, from the fall of man to 
the consummation of all things, it is not so much a matter of the 
future or of the past, as of the present, and it calls, therefore, not 
only for a present acceptance, but for an acceptance of it as pres- 
ent. To regard it merely, or chiefly, as a historical transaction, is 
a dangerous error. It is indeed historical, and must never be 
lost sight of in that view ; but in that view only it will prove 
profitless to our souls. It is a proclamation of pardon — a deed of 
amnesty, now in force, and so to continue, to the end of the 
world for the race, and to the end of his probation to every indi- 
vidual. Never till our earthly course is finished is it entirely and, 
in the fullest sense, or the most important sense, a matter of his- 
tory to us. It is not, therefore, so much to be believed as to be 
accepted — a fact which may account in part for the interchange 
of the words "receive" and "believe" in the New Testament. 
The belief which alone suits the case is a cordial belief of a pres- 
ent good — an acceptance by the heart — a springing forward of 
the soul, in all its varied powers, to grasp and hold and enjoy 
the blessing. 

To suppose any other acceptance of Christ a saving acceptance, 
is to impeach the wisdom of God in redemption and to regard 
the agonies of the cross as without a consistent purpose. Why 



THE FAITHFUL SATING. 341 

was the divine Son made in the likeness of sinful flesh and under 
the law ; why was he a man of sorrows and acquainted with 
grief; wiry did he meekly lay himself upon the altar of the uni- 
verse, whilst the bolts of righteous Heaven smote his body, and 
the horrors of the forsaken filled his soul ? Was it not to gratify 
the instincts of infinite holiness, to satisfy the claims of eternal 
justice, to preserve unstained the honour of the divine law, to 
keep intact the interests of holiness among all intelligent, moral 
agents : while, at the same time, the sceptre of mercy might be 
extended to fallen and guilty man ? And shall this wonderful 
and mysterious plan, embrace incongruous elements, or be left 
incomplete, or be in any other way marred and impaired ? We 
cannot admit it for a moment. Let man be wise ; but let God's 
foolishness be wiser than man's wisdom ; let God be true, though 
every man a liar ! But surely it would be, to all our apprehen- 
sions, a fearful abandonment of the purpose of this whole economy 
— a plain desertion of the principles on which it is founded, a 
contradiction of essential attributes of the Godhead, to give 
individual and saving efficacy to Christ's work, where he is not 
directly, explicitly and positively accepted, as the Saviour of sin- 
ners, in the exercise of a living faith — a faith which, originated 
and cherished by a deep sense of the guilt and defilement of sin, 
looks to him alone for deliverance from both, the one as much as 
the other ; and which takes him as the soul's prophet, priest and 
king forever and forever ; its prophet to teach it, its priest to atone 
for it, its king to control and protect, to discipline and educate, and 
finally to save. Any other mode of applying the salvation of the 
Gospel to individual men, would contravene those attributes of 
justice and mercy, holiness and love, which harmoniously planned 
our rescue. It would open the floodgates of sin, which Christ 
came to close. It would confuse and confound the moral uni- 
verse. It would dishonour the law, so holy, just and good. It 
would stain the majesty of infinite perfection. 

Let us then, arise, one and all, and address ourselves to an ear- 
nest study and right appreciation of that "faithful saying, so 
worthy of all acceptation, that Christ Jesus came into the world 
to save sinners." It is both faithful and gracious. It has 
been ratified by the word and oath of God, that by two immuta- 
ble things in which it is impossible God should lie, we might 
have strong consolation. It has been sealed with the blood 



342 THE FAITHFUL SAYING. 

of God's own Son, who loved us unto death, even the death of 
the cross. It has been confirmed by long-continued and varied 
signs in heaven above, and on the earth beneath, that we might 
know the certainty of this merciful announcement. The heralds 
of the cross are abroad in the world, proclaiming from one end 
of it to the other, deliverance to the captive and the opening of 
the prison doors to them that are bound, and giving the invita- 
tion in the words of him that sent them, "Turn ye to your strong- 
holds, ye prisoners of hope" The invitation is moreover pressed 
upon us providentially at every turn, by considerations growing 
out of the vanity of the world, the uncertainty of life, the feeble- 
ness of man, the sorrows of this mortal state, the nearness of 
death and the greatness of eternity. To this is to be added the 
striving of God's spirit with us ; quickening our consciences ; 
alarming our reasonable fears ; inviting our deserved love ; and 
saying at times, almost with audible distinctness : " Why, why 
will ye die." Oh, what tenderness, what long-suffering, what 
bearing and forbearing love is here ! The Almighty and Eternal 
God, waiting to be gracious to his rebellious creature man ! The 
righteous judge of all the earth expostulating with the transgres- 
sors of his own laws, and praying them not to sin irretrievably 
against their own souls ! Well may the Heavens be astonished at 
this, that God should so condescend, and that man should so pre- 
sume ! 

May his grace touch our cold, hard hearts, and draw us towards 
Him by a sense of his goodness. As it is a true saying, so is it 
worthy of all " acceptation that Christ Jesus came into the world 
to save sinners" So testify reason and affection, interest and 
duty. Brethren, do we really feel it so? If so, the Lord be 
praised : to him be the glory. Do we not feel it so ? Yet one 
day we shall — one day we must. But oh, let us not wait for the 
lessons — it may be, the fruitless and remorseful lessons of sad 
experience. Let us rather, now, in this day of merciful visitation, 
lay hold on everlasting life so freely offered us, and henceforth 
rejoice in the hope of the glory of God. 

the end. 



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